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 summe 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 Tlmotheus [sic] and Silas, by Thomas Wilson, one of the six preachers in the cathedrall church of Canterbury. Wilson, Thomas, 1563-1622. This text is an enriched version of the TCP digital transcription A15525 of text S120148 in the English Short Title Catalog (STC 25791). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 2821 KB of XML-encoded text transcribed from 634 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A15525 STC 25791 ESTC S120148 99855348 99855348 20835 2240904459

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Early English books online. (EEBO-TCP ; phase 1, no. A15525) Transcribed from: (Early English Books Online ; image set 20835) Images scanned from microfilm: (Early English books, 1475-1640 ; 1053:5) 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 summe 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 Tlmotheus [sic] and Silas, by Thomas Wilson, one of the six preachers in the cathedrall church of Canterbury. Wilson, Thomas, 1563-1622. [8], 556, 559-1260, [14] p. Printed by W. Iaggard, dwelling in Barbican, London : 1614. The words "For forme and maner .. of most texts." are enclosed in brackets on the title page. Running title reads: An exposition vpon the Epistle to the Romanes. Includes index. The last leaf is blank. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. eng Bible. -- N.T. -- Romans -- Commentaries -- Early works to 1800. eebo 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 res Wilson, Thomas, 1614 1268 522399 683 0 0 0 0 18 116.44 F The rate of 116.44 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2000-00 Assigned for keying and markup 2001-06 Keyed and coded from ProQuest page images 2001-07 Sampled and proofread 2005-04 Text and markup reviewed and edited 2005-10 Batch review (QC) and XML conversion

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 few 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 the constitution of body in equall tenour , during the handling of this Epistle , the Reader therefore may not looke for equal exactnesse of stile and stuffe , in euery part of this Booke .

5. I had a care to accommodate my selfe , as for manner , so for matter to my Auditory , & in that regard haue pressed some points further then some other , and passed by or lightly passed ouer more pertinent to the text , to driue home some others more fitting to the times and persons , where and with whom I do liue . Howbeit this thou shalt finde vniuer sally thorow the whole Booke , that both the naturall sence of words and phrases , and the Analysis or artificiall disposition of the Text , with Summe , Scope , and Coherence of euery Sentence , is constantly and faithfully ( I trust ) deliuered . But for as much as there was an Ocean of hard and dark some , both things to be entreated , and Texts to be interpreted , wherein I mette with great diuersity of Opinions among Expositors , so as it was difficult ( if not imposible ) for such an one as I am , to hit the marke in euery passage of this Epistle ; therefore in my best humblenesse and reuerence , I submit my Spirit vnto the Prophets , being not onely desirous , but beseeching the Learned Teachers and guides of our English , Church in loue to shew me my faylings , whereof I feare they shal find not a few , not slight ones . Concluding with the Poet : Si quid nouisti rectius istis , Candidus imperti , si non , his vtere mecum . What righter things thou knowst , impart ; Or what I bring thee , take in good part .

Thine in the Lord , Tho. Wilson .
THE EPISTLE OF the Apostle PAVLE to the Romanes , Explained and Opened Familiarly , in Forme of a Dialogue , betweene TIMOTHEVS and SILAS . Wherein ye haue for the most part 7. thinges performed on euerie Text. 1. The Scope . 2. Summe . 3. Method . 4. Interpretation . with their 5. Doctrines . 6. Reasons . 7. And Vses , of euerie Text.
DIAL . I. Timotheus .

WHat was the chiefe Argument and Occasion of Writing this Epistle ?

Silas .

A Difference and dissention betweene the Iewes & Gentiles , which was abused by the malice of Satan , and was likely to haue much hindered the course of the Gospell , yea , to haue stifled and choakt it in the verie Cradle and beginnings . For , the Iewes which did beleeue , did thinke thorough the suggestion of some false Apostles , Acts 15. that the Legall Ceremonies were to be still obserued , as necessary to Saluation , that vnlesse men were circumcised , and kept the Law , they could not be iustified and saued by Christ . Whereas the beleeuing Gentiles did knowe by the Doctrine of the Gospell , their exemption from Moyses Law , being taught , that in the death and passion of our Lord , all Legall rites were fully determined ; and that Faith alone in Christ , was sufficient to Iustification before God . Heereuppon , arose no small discorde betweene Iewes and Gentiles , which were mixed together ; the Iewes bearing themselues insolently because of their priuiledges , despised the Gentiles as enemies of Moyses Law ; and the Gentiles insulting ouer the Iewes , as reiected of God , for the contempt of Christ . To compound this dissention , Paul the Apostle framed this Epistle ; First , shewing that neyther Gentiles by their naturall Woorkes , or Iewes by their Legall deeds , could be Iustified : for somuch as the one violated and brake the Law of nature ; and the other , the Lawe of Moyses : therefore , both the one and the other , were to be Iustified thorough Christ alone , apprehended by a true and liuely Faith . After this generall Doctrine , reaching vnto the ninth Chapter , there he doth in more perticular sort , represse both the insolency of the Iews , by prouing , that the promises were giuen , and became effectuall onely to the true Israel , euen to such as were of the faith of Abraham , to all the Elect of God which beleeue in Christ , and not to the carnall seede which came of Abraham , onely according to the flesh . Then in the 11. Chapter , conuerting him to the Gentiles , he perswadeth them vnto humility , that they should modestly behaue themselues toward the Iewes , forsomuch as diuers of them were dayly called to the Faith , and towardes the second comming of Christ , God would graffe in againe the whole Nation , and make them the Members of the Christian Church . When the fulnesse ( or bodie ) of the Gentiles should enter into the same , then the blindnesse of the Iewes should cease , it being neyther totall nor final , but only in part , and for a time . In the 14. Chapter againe , Paul setteth vppon Iewes and Gentiles , exhorting them both , with many and waighty reasons , vnto Brotherly loue and peace , not to be diuided one from another , or to iudge and contemne one another , about Dayes and Meats , and such things as were of a middle nature . The rest of the Epistle , is spent in exhortations to Morrall Good-workes , both speciall in respect of a Calling , and generall belonging to all Christians , Chap. 12. and part of the 13. where politicall duties be vrged , both of the Maiestrate , and of the Subiect . Finally , after diuers salutations , and familiar matters , he doth verie grauely conclude the Epistle , with admonition to take heede of false Teachers , with giuing of Thankes and praises of God .

Tim.

What is the scope of this Epistle ?

Silas

To teach the way of obtaining true Righteousnesse , which is not by works , but by a liuely faith in Christ Iesus .

Tim.

Are there any more matters handled in this Epistle ?

Silas .

Yea , sundry and most waighty , as namelie ; about Originall Corruption , Sanctification , Spirituall Combate , the vse of the Law , of the remnants of sinne , the benefites of afflictions , the Constancie of Beleeuers , Election , Reprobation , Reiection , Prouocation of the Iewes ; Morrall , Ecclesiasticall , and Politicall duties , Christian Liberty , familiar matters .

Tim.

What Reasons may mooue vs to loue and Studie this Epistle ?

Sil.

1. The worthinesse and variety of the Matter , 2. the Method and order of writing , being verie exacte , 3. the Dignity of the Instrument or Pen-man , being an Apostle , that had seene visions and Reuclations . 4. the Maiesty and Wisedom of the Author , being the God of Wisedome and Maiesty .

Tim.

Into what Parts may this Epistle be diuided ?

Into two parts , 1. the Title and Inscription , [ The Epistle , &c. ] 2. the Treatise [ Paul an Apostle , &c. ] The Treatise hath a preface , ad Verse 16. wherein Paul Saluteth the Romaines , wishing them good thinges , and describeth the person of Christ : also testifieth his pur pose of visiting them : after the Preface , is a Doctrionall institution vnto Chap. 12. and another exhortatorie vnto the end of the Epistle .

Tim.

What Significations be there of this worde [ Epistle ? ]

Sil.

It hath two ; the one , vnproper and borrowed ; the other , proper and naturall : by the vnproper signification , signifieth any thing that representeth the minde of another . Thus the Scriptures bee Gods Epistles : also the Corinthians are called Pauls Epistles , because their conuersion by his preaching ( as an Epistle of recommendation ) did commend him for a true Minister of Christ , 2. Cor. 3 , 2. Secondly , in a proper signification , it importeth a Letter sent from one to another , to certifie their minde , so is the worde vsed heere .

Tim.

What meaneth this worde [ Apostle ? ]

Silas

Generally by it , is meant any messenger , as Phil. 2 , 25. more especially , one selected of Christ to carrie the message of saluation into the whole world , whereof there were twelue , to whome Mathias was added in Iudas roome .

Tim.

What be the notes of an Apostle ?

Silas .

Foure ; first , to bee immediately called by Christ , Gal. 3 , 1. Math. 1 , 2. Secondly , to bee sent with Commission , to preach vnto all nations . Thirdly to haue seene Christ in the flesh . 1 Cor. 1 , 2. Fourthly , to haue a priuiledge to be kept from error in their Doctrine , Iohn 16 , 13. to which may be added the fift to haue the power of doing myracles . Luke 9 , 1 , 2.

Tim.

Who was this Paule ?

Silas .

A Pharisie by profession , a Iew by byrth , a most wicked persecuter for his practise .

Tim.

How was he changed ?

Silas .

By the mighty power of Christ , who from heauen suddenly altred him , and of a persecutor made him a Preacher . From whence wee may learne , that none dispaire , though they be yet in their sinnes : or being called , haue greeuously falne . For Paul sinned fearefully before his Calling , and Peter after , yet were ! Acts 9 , 1 , 2 , 3. both pardoned vpon their returning to God .

Tim.

Why did Paul write to the Romaines ?

Silas .

First , because they were many of them his Countreymen , according to the flesh , the Iewes then dwelling at Rome in great Companies , Acts. 28. Secondly , because by writing to them , hee gaue an instruction common to all , within the Iurisdiction of the Romaines , which was exceeding large , the Romain Empire being then in florishing estate , and as it were the Queene and Mistris of the world .

Tim.

Why was this Epistle set before the rest of Paul his Epistles ?

Silas .

Neither for that it was in time written before all other , nor yet for the great dignity of the Romain nation , being then Lordes almost of the whole earth , nor for the excellencie of the Romain Church , which consisting of Gentiles , was inferiour vnto the Church of the Iewes , who were the Oliue tree , others being wilde Oliues , nor yet for the length of this Epistle , as some haue imagined , but for the exceeding worth and vse of the matter handled therein . For , besides the maine Article of Iustification by faith , defined , debated , and determined , there be other questions and points of Christian faith , of gteat moment and profit : as about the fall of Man , the force of Original corruption , the restoration of man by Christ , of the sweet and manifold fruits of Iustifying faith , also of Sanctification ; of the Crosse and comfort to them which beare it ; of predestination ; of the vocation of Gentiles ; of the breaking off , and graffing in againe the Iewes ; of Good-workes ; of Maiestracy , of Charity , of the vse of things indifferent , of the diuersitie of Guifts , and functions in the Church : so as this Epistle was vpon good respect set before the rest , as the Key to open the way to vnderstand the other ; and as a Catechisme or Introduction to our most holy Religion : also the most exact and accurat Method of this Epistle , did deserue it should bee prefixed . For , after the 〈◊〉 he defineth Iustification , declaring what it is , Rom. 1 , 16. ( and that is held most artificiall Method , which beginneth with definition ) Also hee expresseth Ro. 3 , 24 , 25 , 26. the seuerall causes thereof Efficient . 1. Gods grace , 2. Materiall , Christ Iesus dead and raised to life , 3. the Formall , our beleefe of the Gospell , 4. the Final or end remote ; the praise of Gods righteousnes ; the neerest end , our saluation .

Moreouer , hee amplifieth our free Iustification by the contrary , that wee cannot bee iustified either by workes of Nature , or of the Law , Cha. 2 , 3. therefore by grace and faith , after the patterne of Abraham , Ch. 4. then by the principall and immediate effects of iustifying faith : both inwarde peace of Conscience , accesse vnto the gracious God , ioy , hope , patience in tribulation , experience , sence of Gods Loue in the heart , Ch. 5. and outward Holinesse of life , dying to sinne , and liuing vnto righteousnesse , Cha. 6. by the contrarie operation of the Law , which is to reueale Sinne and Wrath , Cha. 7. whereas the Gospell freeth from condemnation , Ch. 8. by the cause [ Election , ] by the Subiect [ Gentiles called , and Iewes to be called ] Ch. 11 by Testimonies , Ch. 10. by Examples , Dauid and Abraham , Ch. 4. And as this Article of Iustification , so other points are treated of in a verie perfect order ; a hath beene partly touched , and shall more perticulerly appeare heereafter .

Tim.

Of what kinde is this Epistle ?

Silas

It is mixt : partly Didascalicall , teaching & instructing the minde in the truth of the Gospell ; partly deliberatiue or paraeniticall , exhorting vnto Duties of all sortes , and constancie in the faith : partlie Consolatory , comforting against the fear of condemnation and affliction of the Crosse ; partly , Reprehensorie , rebuking the Iewes for their infidelitie and contumacie against God , and the Gentiles for their immodestie , security , and pride , and both for their debate and carnall aemulation ; partly , Gratulatorie , giuing thankes for their obedience to the Gospell ; and Laudatorie , praising their zeale ; and Petitoric , praying for Grace to them , and to himselfe .

Tim.

Shew vs now the scope and marke whereat this Epistle aymed ?

Sil.

The scope is double : the first , is remote and further off , being common to all the Church , in all ages , as the more plentiful instruction of al the Saints in the mystery of saluation : and secondly , the quenching of the flames of contention , raised between the two people , Iewes and Gentiles , and to set a firme peace , which is the nearest end .

CHAP. I.
DIAL . II. Tim.

WHat is the sum of this whole first Chapter , and what are the chiefe Parts thereof ?

Sil.

Hauing in the beginning , by an Artificiall and elaborate Exordium , insinuated himselfe into the minds of the Romanes , to make them attent , docible , and beneuolous receiuers of his Doctrine , ad ver. 14. toward the middle of the Chapter , hee layeth foorth the maine question , to wit ; that al people both Iews and Gentiles , are no otherwise to be iustified and saued , then by the Gospell being beleeued on , which touching the Gentiles , he doth demonstratiuely proue from verse 18. to the end of the Chapter : the reason is , because being transgressors by manisold and gricuous sinnes , both against God , thorow impiety , and men thorow vnrighteousnesse , monstrous and vnnaturall , they were worthy of aeternall damnation , so farre off was it , that their woorkes could Iustify and giue them life eternall . For the maine points of this Chapter , they be foure .

1. A salutation , to verse 8.

2. The exodium or Praeface , making way and entrance to the matter , to verse 17.

3. The principall Thesis or proposition , touching righteousnesse before God , by the fayth of Christ , verse 17.

4. The confirmation or proofe , from verse 18. to the conclusion of the Chapter : this is the effect of the argument , brought for probation . Gentiles & Iewes are to be iustified , either by Faith or by Works of the Law . But neyther the one , or the other , be iustifyed by Workes , both being sinners : which touching the Gentiles , is cleared in Ch. 2. and concerning the Iews in Ch. 3. ver. 21. therefore Iustification of both , is only by beliefe in Christ . Which conclusion is found , Ch. 3. verse 22 , &c.

Verse 1 , 2 , 3. Salutation .

1 Paula Sernant of Iesus Christ , called to bee an Apostle , put apart to Preach the Gospel of God .

2 Which he hath Promised afore , by his Prophets in the Holy Scriptures .

3 Concerning his Sonne Iesus Christ our Lorde , which was made of the seed of Dauid , according to the Flesh , &c.

Tim.

What things were noted in this Salutation ?

Si.

Three things : first , the person Saluting : secondly , the persons Saluted : thirdly , the thing which hee wished vnto them , and prayed for .

Tim.

What do ye note in the Person Saluting , how is hee described ?

Silas

First , his Office , both by the perticuler , that he was an Apostle or Ambassador ; and generall , that he was a seruant of Iesus Christ , that is a Minister or seruitor of Christ , in publishing his will , by preaching the Gospell , and not onely a seruaunt ( as other Christians ) by common profession : secondly , by the Doctrine which he taught , whereof he entereth into commendation .

Tim.

Whence had he this Office ?

Silas

Not by men , nor of men , but immediately by the calling of Iesus Christ , Acts 9 , 12 , 3 , 4.

Tim.

Wherefore doth he speake of his Calling ?

Silas .

First , in respect of false Apostles , who charged him to be an intruder : secondly , to shew that he had authoritie to teach , and that they were bound to obey , because he brought a Diuine doctrine , and did not offer to teach them by intrusion and vsurpation , but by a iust , lawfull , and diuine vocation .

Tim.

How came he by such a Calling from Christ ?

Silas .

Not by his owne merits , either foreseene or present , as Origen thought , but by the eternal decree of God , who set him apart for that seruice of preaching Paul was separate . 1. to eternal life . 2. to the knowledge of both to beleeue as a Christian. 3. to preach it as an A ostle . the Doctrine of saluation , as it is heere saide put apart to Preach , to wit ; to the Gentiles , Acts 23. which was both from the instant of his birth , Gal. 2 , 15. & at the time of his calling to the Apostleship , and from euerlasting , by an eternall election , as Chrysostom and after Peter Martyr affirmeth . From whence we learn , that our Callings , guists , and fruits of them , dependeth vpon Gods election , that all flesh may be humbled before God , ascribing to themselues none , but all praise to God , and free grace from euerie thing , which is in them , or done by them , or to them .

Furthermore , in that by the will and Councell of God his vocation was assigned for Paul , and hee sanctified and put apart for it ( as Ieremy was , Chap. 1. 5. ) long before any manifestation thereof to themselues , or to the world , let vs heereby be warned , neither rashlie to rush into a calling , running before wee be sent of God , centrary to the practise of Aaron and Christ . Heb. 5. 4. nor beeing sent and called , with-draw our selues from our appointed function , least we be found to fight against God , whiles we would appeare to men to bee shamefast . For such an infirmity sake , God was angrie with Moyses . Exod. 3. and punished Ionas Chap. 1. Paul commended for the contrary vertue , his readinesse to obey his calling . gal. 1. 16. 17. Also Iohn the Baptist. Iohn 1. 7.

Tim.

By what Arguments or Reasons is the Doctrine of the Gospell commended to vs in this place ?

Silas .

First , by the Effects , It is a Doctrin of Ioy and Comfort , for so much the word [ Gospell ] signifieth ; as ye would say , a good spell , or word of good tidings . Luke 2. 10. Secondly , by the Efficient cause , It is reuealed from Heauen of God himselfe , and teacheth the Grace of God ; therefore called the Gospell of God . Thirdlie , by the Antiquity , it was first published and promised by the Prophets . Gal. 3. 13. Fourthly , by the Subiect and Matter which it handleth , and that is ; the Sonne of God Incarnate and made Man : also , Sauiour and Redeemer for mans eternall Saluation . Lastly , by a proper End ( which is ) to engender the obedience of Faith in the Name of Christ , Verse 5.

Tim.

What doth this admonish vs of ?

Silas .

First , of the neuer sufficiently loued and praised goodnesse of God , who would commit to vs such a doctrine ; for Quality , so comfortable ; for Authority , so diuine ; for Continuance so ancient ; for Matter and subiect , so very excellent and glorious . Secondly , of our owne duty towards this Doctrine of the Gospell .

Tim.

What is our Christian duty towards the word of the Gospell ?

Silas .

First , in our Iudgements , to approoue it and esteeme it aboue Pearles , and most precious and profitable Prou. 3. things . Secondly , in our minds to marke and heed Psal. 119. 10. 11 , &c. it well . Thirdly , in our harts to beleeue it . Fourthly , in our affections to loue it , and put our chiefe delight in it . Fiftly , in our memories to keepe it , and treasure it . Sixtly , with our eares to hearken to it . Seuenthly , with our mouths to consesse it , and speake good of it . Lastly , to submit our whole man to the obedience and practise of of it , in all sincerity and constancy .

Tim.

What other thing doth it admonish vs of ?

Silas .

Of their error , which charge it with nouelty or flexiblenesse , according to the wils of men , and circumstances Nouelty a note of error Antiquity of verity . of time ; for it is alwaies one and the same , like God the Author ; and it is very ancient , it is no vpstart Doctrine , as ancient as mans fall ; and that is most true which was first , as that is false which was latter .

Tim.

What learne we by this , that we haue that accomplished and most clearely manifested to vs , which was onely promised to the people of the Iewes by the Prophets ?

Silas .

That as God hath shewed forth towardes vs the more excellent Grace , so our contempt and vnthankfulnesse ( if we endeuour not to walke worthy of that grace ) wil cost vs deare , by pulling heauier Iudgements from Heauen vpon vs . Woe to thee Corazin . Mat. 11. 21 &c. Also learne , that the Gospell promised to the Fathers by the Prophets , and performed by Christ at his comming , is one in substance .

Tim.

What do ye call the Prophets ?

Silas .

Men called of God to the Ministery of the old By Prophets here be ment such as preached to the people , as Nathan , thogh they did write no prophesie . Church , and furnished with speciall graces , both for Interpreting the will of God set downe before by Moyses in his Bookes , and also to foretell the will of God touching future euents ; and namely , touching the exhibiting of the Messias , and of the good things to be enioyed by his sufferings . 1 Pet. 1 , 11.

Tim.

What doth this admonish vs of , that the promises of Christ are hid in the Scriptures of the Prophets ?

Silas .

That there is a great correspondency and agreement for truth and matter of Doctrine , betweene the Old and the New Testament , though great oddes in the measure of reuelation . Hence it is said of one , that the Old Testament is the hiding of the New , and the New , is the opening of the Old .

Tim.

What should 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 ? 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 Vse . 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 Foelix . 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 ? 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 Ends & Vses of the Scripture . 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 , This putteth a difference betweene the Gospell and Law . 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 otherꝭ 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 ? Son 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 ? 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 ? 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 . Lord .

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 ? Seed of Dauid

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 Gal. 4 , 4. 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 Iohn 1 , 14. 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 ) Christ had his humainity from Dauid , not his 〈◊〉 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 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.

WHat is the 〈◊〉 of this fourth Verse ?

Silas .

That Iesus Christ is God Omnipotent , of the same power & Maiesty with his father : so declared Ioh. 5 , 26. and 2 , 19. 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 , Eph 4 , 10 , 11 for the teaching and ruling his Church , Mat. Acts 26 , 8. 10 , and 28. Seauenthly , by raising himselfe from the dead , which is a worke sarre passing humaine power ; Rom. 4 , 17. 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 Son of God . 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 : Apostleship . 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 Ephel. 3 , 8. goodwill and fauour of God , at the time of his conuersion 1. Cor. 15 , 8. 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 seed of faithfull parents , men are not therefore called of God , because they are holy , but therefore they be Holy : because they are called of his Grace . Moreouer , couertly the Apostle heerein takes away the difference betweene Iewes and Gentiles , that the Iewes may not boast , as if all holinesse were in their kindred , and were tyed only to their stocke ( as they foolishly dreame ) for the Gentiles are called to the same glorious condition of holinesse . Touching Saints , the word noteth not any absolute perfection where there is no want : for no doubt but both Romanes , Corinthians , and others , who Paul honoureth with the Title of [ Saints ] were sundry wayes faulty ; but such as be consecrate to God , and besides the

11 For I long to see you , that I may bestow amongst you some spirituall guifts , that ye might be established .

Tim.

WHat doth this Scripture containe ?

Silas .

Paul hauing ended his Salutation , vseth now an Exordium or Preface ; wherein , he endeuoreth to winne and draw the good will of the Romaines towards him , to cause them more readily to hearken vnto and imbrace his Doctrine , performing ( and that very pathetically ) the part of a Christian Orator , by great art to get and gaine their beneuolence and attention .

Tim.

What Art doth be vse for this purpose ?

Silas .

First , he insinuateth his great loue and good will which he beareth them , vntill verse . 16. Secondly , he layeth before them the worth and excellency of his Doctrine , in verse . 16.

Tim.

By what arguments doth Paul demonstrate and prooue his loue towards them ?

Silas .

Three wayes . First , by his reioycing and giuing thankes for their great measure of faith in the Gospell . Secondly , by his earnest and constant prayer vnto God , for their spirituall prosperity . Thirdly , by his great care to come vnto them , not for any earthly benefit or commodity to himselfe , but to doe them good , by instructing them in the Gospell .

Tim.

Now expound the words and tell vs heere , what is meant by the whole World ?

Silas .

The Churches which be in the world professing the Gospell of Iesus Christ , by a 〈◊〉 , of the whole for the part , the world put for the Christian Churches , which were then in the world , or in many parts in the world ; like vnto that which is written in 1. Thes. 1. 8. In euery place your faith to God ward is spread abroad , &c. Now , by [ Faith ] is meant the fame and report of their Faith , witnessed and vttered by their confession of Christ . Rom. 10. and other fruits of a liuely Faith . Like to that , 〈◊〉 . 16 , 19. where obedience ( that is ) their Faith , which made them obedient , and wherein consisteth the chiefe obedience of a Christian , is said to haue come abroad , that is ; the rumor of it . A 〈◊〉 of the subiect for the adiunct . For Faith is a secret thing , and lieth hid in the heart , knowne onely to God ; yet by signes manifested to men : who by the fruits are led to see the root , and to commend it .

Tim.

What meanes he hereby , that he giues thankes to God ?

Silas .

That he was glad , and with ioy praised God for their conuersion to the Gospell , and that it was growne so famous , as that their Conquests ouer many Nations was not so renowned , as their zeale and feruency for Christian Religion was . From whence we learne , that it is the dutie of euery faithfull Man , to reioyce for the well-doing of others , when they thriue and prosper in godlinesse . The Reasons of this duty be these following . First , because we are members one of another , and therefore ought to suffer together , and to reioyce together . 1 Cor. 12 , 26. Secondly , the well-doing , and spirituall prosperitie of other Christians , redowndeth to vs , who haue an interest in all their guifts , as touching the vse and profit of them , though not for the propriety of them ; for euery Saint is the possessor of his owne graces , yet in the fruition and benefits , there is a communion , according to that which we professe in our Creed , concerning the Communion of Saints . Wherein we haue iust and great matter of reioycing and thanksgiuing . Thirdly , to reioyce at the welfare and the well-doing of the Brethren , is a Testimony , that wee haue Christ his Spirit , which is a Spirit of Charitie , chasing Enuy out of the hart , and in stead thereof , planting brotherly loue . Gal. 5 , 22. 1 Cor 14 , 4. This doctrine , serueth to reprooue the enuious and malicious , which either little regard and reioyce not at all ; or which is worse , doe repine and 〈◊〉 at the good estate , and good workes of others ; carping at them , crossing and hindering their good courses and indeauours : as Saul enuied Dauid , the Iewes Christ , and the false Apostles Paul . Secondly , it ministreth comfort to the godly , when they doe feele their hearts stirred vp to chearefull thankfulnesse towards God , for such as they see to be blessed with spirituall blessings in heauenly things . Ephe. 1 , 4.

Tim.

Why doth he giue thankes to God [ through Christ ? ]

Silas .

First , because all graces come to vs , through him our Mediator . Iohn . 1 , 14 , 16. Secondly , because all thankes are accepted for him . 1. Peter . 2 , 5. Thirdly , all ability to be thankfull is giuen of him : for he with the father and the spiritis Author of euery grace . Now the same way which God takes in bestowing his graces , we are bound to follow it in returning thankes , that is ; by Christ our High-Priest .

Tim.

Why saith he [ My God ? ]

Silas .

He spake this , as the Saints doe out of a priuate feeling ; hot to exclude others , but to expresse his faith and peculiar affiance , which he hath in Gods goodnesse ; confessing , that God is his in speciall , who was a common God to all the faithfull .

Tim.

Is it enough to haue a generall faith ?

Silas .

It is not sufficient , but euery one must priuately apply to himselfe the mercies and promises of God , General and Historical : faith is common to Hypocrites and beleeuers .

Tim.

What doth this teach vs , that it is saide their faith published , why he nameth their faith , rather then any grace of theirs ?

Silas .

To teach vs , that Faith is the Queene and Mother of all other vertues . Secondly , that God honoureth them with good Fame and renowne , which honor him , by placing their Faith in his promises . Thirdly , that the power of God in spreading abroad the Gospel , is verie mightie in so short a time , to carrie it so far , notwithstanding all oppositions .

Tim.

What learne we , that he [ Called God to witnesse ]

Silas

That it is lawfull to sweare in priuate matters , so we obserue these conditions . First , that the matter be true and knowne to vs so to be . Secondly , that God only be called vpon , as a witnesse of the trueth . Thirdly , that the matter be of waight and importance , not slight and triuiall . Fourthly , that there be such necessity , that without it we cannot be beleeued , it being a thing very requisite for the good of others , that credit should bee giuen to our wordes , as it did verie much behooue the Romanes to thinke well of Paul , whome they had neuer seene , and to beleeue him . From hence , are taxed three sorts of men : First , such as are common swearers vppon euerie light occasion , as prophane worldlings do . Secondly , for such as resuse to take an Oath before a Ruler , for the Ceremony of kissing the Booke , or laying their hand vpon it ( as the Brownists do ) which is a meer Circumstance , and a verie indifferent thing , being voide both of superstition and scandall , like vnto the gesture of the Angell in the Reuelation , lifting vp his hand when he did sweare : which Custome is vsed in AEthyopsa vnto this day , when they take an Oath : as Abrahams seruant put his hand vnder his Maisters thigh , when he did sweare , Gen. 24 , 9. Thirdly , such as are too scrupulous of an Oath , when there is iust cause to take it : as the Anabaptists , who deny vnto the Christians , lawfull vse of Magistrates , Lawes , and Oathes ( contrary to these euident Testimonies of Scripture : as Deut. 〈◊〉 . 10 , 12. Psalm 110 , 4. Heb. 6 , 17. Gen 21 , 20 & 〈◊〉 , 35. 1. Sem. 24 , 23. 2. Cor. 11 , 21. Gal. 1 , 2. Esay 19 , 18. & 43. 23. besides manie other .

Tim.

Of what Spirit doth Daul speake when he saith ( who I serue in my spirit ) tell vs also how God will be serued ? wherin his seruice consists , and for what reasons we are to performe seruice to his 〈◊〉 ?

Sil.

This Particle [ My ] sheweth , that he speaks not of God his spirit , but of his owne spirit , and feruent affection , 2. Tim. 1 , 3. and it teacheth vs in what manner God is to be serued ( 1. Religiously worshipped ) not in shew and ostentation ; not in hipocrisie ; not coldly and perfunctorily ; not constrainedly , and by compulsion ; not in body only , but in soule also : with Readynesse , 2. Cheerefulnesse , 3. sincerity , 4. feruency and innocency of heart ; for these are things wherin Gods seruice consisteth . His internall worship standeth in Faith , Hope , Loue of God , feare of his name , Confidence , peace , ioy in the Holy-Ghost , patience in suffering , and obedience in doing his will ; Prayer for his protection & benefits , and thankfulnesse of heart , for his mercies of all sortes . His externall seruice , is placed in publicke prayer , reading and hearing his word with reuerence and attention , Communicating in the Holy Mysteries , prayses , singing of Psalmes , &c. All which parts of his seruice , wee are bound to performe vpon these Reasons . First , because we were created of God , out of nothing . Secondly , because by the blood of his sonne , wee were redeemed out of hell . Thirdly , out of many dangers of bodie and soule , we haue beene preserued . Fourthly , with many and manifold good things , we haue beene all our life long , plentifully and graciously blessed . Fiftly , God hath giuen vs both commaundement by his authoritie , and freedome with happy liberty , that wee may serue him . And lastly , promiseth to vs , not only felicitie on earth , but in heauen , so we will serue him : for Godlines hath the promises both of this life , and of that which is to come .

Tim.

For whom must we pray ?

Sil.

For others , as wel as for our selues ; especially for the Pastor , and the people one for another .

Tim.

What things hinder Prayer ?

Silas .

Foure things : first , our vnworthinesse compared with Gods Maiesty : secondly , our insufficiencie to pray , being destitute of meetnesse and guifts therein : thirdly , hardnesse of the worke , being one of the hardest works of a Christian : fourthly , opinion ; that God will heare vs without asking , and that prayer is needlesse . This hindereth some .

Tim.

What things hinder perseuerance in Prayer ?

Silas

Differring the profit and fruite of our prayers , so long as men waxe wearie of calling , because GOD heares not .

Tim.

What Remedies against these Lets ?

Silas .

First , consideration of Christs merites and worthinesse , in trust whereof , our Prayers bee offered vppe . Secondly , Gods acceptance of our vpright desites and endeuours , notwithstanding imperfections . Thirdly , his commandement laying the duty vpon vs . Fourthly , his promise of hearing vs . Fiftly , experience of the Saints , who notwithstanding all Lets , haue both praied and obtained : and why may not other the Children of God , hope to finde the like fauour , hauing the like encouragements ?

Tim.

We haue seene Pauls Prayers were constant without ceasings , what do ye learne heere that he [ Made mention of the Romanes alwayes in his Prayers ? ]

Silas .

Euen thus much : First , that it is the dutie of a Minister of the word , when he praieth for himselfe and others , not to forget his flocke whom he feedeth , but to remember them in all his prayers : because teaching by Praier , becomes successefull and effectuall . Secondly , it may be meete that the flocke should know this Loue and Care of their Pastor , for them to enkindle the respect of him the more : and especially , to gain their harts to receiue his instructions . Lastly , that if the successe of our Prayers appeare not straight way , yet wee ought to perseuer , as in Luke 18 , 1. 1. Thes. 5 , 17.

Tim.

What was the matter of Pauls Prayer ?

Silas .

Hee expresseth one part of his prayer , which was , He besought God that he might haue a prosperous iourney by the will of God , to come to them .

Tim.

What Branches hath thu Prayer ?

Sil.

Two : First , that all hinderances remooued , hee might haue opportunitie of a iourney to Rome . Secondly , that this iournie might be made prosperous both for safe comming to them , and for dooing good when hee comes .

Tim.

What should this teach vs , that [ Hee beggeth this of God , and referreth all to his will ? ]

Silas

That Gods Children should in all thinges hang vpon Gods prouidence , submitting their will for iournying , or for staying at home ; and for al other matters , and for the good successe of all thinges vnto his good pleasure , I am . 4. 15. Secondly , they in their Iournies , and all other lawful workes that they take in hand , must begin with Praier to God . For God directeth all things as he will , and he knowes best what is good and meete for his Children . Also , this is a seruice and honour which they owe to God , to do all things by calling vppon his name . Colos. 3. and distinguishing them from the Wicked , who do not call vpon God . Psal. 14. This condemneth the impiety and rashnesse of manie , who as if they were Lordes of their owne actions , do not rest vppon Gods will reuealed ; nor vpon his secret will , for euents of their counsels .

DIALOGVE . VI. Verse 11 , 12 , 13 , 14.

Por I long to see you , that I might bestow you some Spiritual guift , that ye might be established , that I might haue consolation together with you , & each with others Faith , yours & mine . I would that ye should not be ignorant &c.

Tim.

WHat doth this Text containe ?

Silas .

Three thinges . First , the next proofe of Pauls loue in his purpose to trauaile vnto them for their good . Secondly , by an answere vnto an obiection ; [ Yea , but why did ye not come all this while ? ] To which he answereth [ I haue bin Let hitherto . ] Thirdly , a reason of his purpose ( to wit ) because he was a Debter to them , as being their Apostle , and hauing recceiued guifts for their instruction .

Tim.

What was the end of Pauls purpose , to Trauaile vnto Rome ?

Silas .

To confirme them in the faith .

Tim.

In what Respects did they lack confirmation or strength ?

Silas .

In fiue Respects . First , because their Fayth was weake : for , we all know in part , and beleeue in part . 1. Cor. 13 , 9. Secondly , their enemie Satan was craftie and strong . Thirdly , the assaultes against their faith , both many and manifold , Fourthly , dangerous it was to bee ouercome . Fiftly , verie many seeming strong , haue bin ouerthrowne by Satan . From whence we may Learne , that they which haue beene comfirmed by the comforts and exhortations of the word , haue still need to receiue spiritual strength , to arme them against new encounters .

Tim.

Whence had they this strength ? Or by what meanes is it attained ?

Sil.

From the ordinance of Christ in the Ministery of the word , and from publicke Prayer to Christ , to blesse his owne appointment : as also from earnest priuat praier and conference with the godly . From diligent Reading and Meditation .

Tim.

By what similitude may this be expressed ?

Silas

Of Raine , which refresheth the thirstie land : & of Meat , which cheareth the faint bodies through Gods blessing vpon them : so the raine and food of Heauenlie Doctrine , by the blessing of God , refresheth the Christian soule , being made faint and wearie with sinnes & temptations .

Tim.

What Vse is to be made of this point ?

Silas

First , that as we desire to be inwardly strengthned , we should giue eare vnto exhortation . Secondlie , that exhortations must be giuen with a sanctified mind , that only our Neighbors profit bee sought with Gods glorie : all corrupt respects whatsoeuer beeing abandoned . Lastly , that we do constantly and humbly vse all the former good meanes , ordained to be meanes of our confirmation .

Tim.

But wherefore doth the Apostle say , [ That he would take comfort from the Romanes , as well as giue Consolation vnto them ?

Silas

To shew , that the strongest may bee edified and holpen euen by the weakest : and not onely to declare the great modesty of the Apostle , who Wrote ( as hee thought ) feeling a want and weaknesse in himselfe , both in knowledge . 1. Cor. 13. and in the guifts of regeneration , Rom. 7 , 15.

Tim.

What Reasons of this ?

Silas .

First , God doth not giue his guifts all to one , but so as one Christian shall neede anothers helpe . Secondly , he wil trie and exercise the humility of the most perfect . Thirdly , he will thereby norish loue among his Children , whiles one stands another in such sted . Fourthly , he will get himselfe glory , by doing his owne work by the feeblest meanes . Lastly , he will allow , that absolute perfection is not to be found out of heauen .

Tim.

What vse is to be made of this truth ?

Silas .

First , it comforteth them of the least gifts , seeing God can and doth vse them , to strengthen men of the best gifts , and strongest Christians . Secondly , it serueth to admonish the stronger , to suffer exhortations & councell from their Inferiours : as Moyses did from Iethro , Apollos from Aquila , Dauid from Abigaile . Lastly , it reproueth such , as scorne the councell and help of such as be their inferiours in place and guifts .

Tim.

What other thing may bee taught from this Twelfe Verse ?

Silas .

The Nature of Faith , which is to communicate and impart it selfe to others , by the work of loue . Faith workes by loue . Gala. 5 , 6.

Tim.

By what Similitude was this set forth ?

Silas .

Of Leauen , of Fire , of the Sunne , and of God the Author of it ; all which , doe communicate their properties to others : and so doth Faith delight to expresse its inward force and vertue .

Tim.

What doth follow heereof ?

Sil.

That such as doe not indeuour to strengthen others , according to their guifts and calling , it is a token that there is no Faith in them , but that which is dead , and like a withered Tree and dryed wombe , which be vnable to bring forth fruite .

Tim.

How may the Faith of Paul profit the Romanes ?

Silas .

Two waies : first by his faith he obtained increase of such spirituall guifts as he bestowed on them , euen as their owne faith made them fit to receiue those guifts . Secondly , his faith stirred him vp to referre and vse those guifts he had , to the good of others , and to Gods glory .

Tim.

What good came to him heereby ?

Sil.

In comforting and enstructing others , he comforted and enstructed himselfe ; euen as Iron 〈◊〉 Iron , and one hand washeth another : otherwise , then it is with the stone , which whers the knife , but it selfe remaines blunt and dull ; whereas Christians by teaching others , doe teach themselues .

Tim.

How was this further declared ?

Silas .

By a dissimilitude betweene earthly and heauenly goods , as thus : Our earthly goods being giuen out , we haue the lesse , but heauenly blessings encrease and multiply towards our selues , by the vse of them towards others . For , the faithfull by mutuall exhortations , doe profite in the faith ; and it is knowne , that Ministers comforting the sicke , are comforted againe by them .

Tim.

How might the Faith of the Romanes profit Paul ?

Silas .

In prouoking them to pray for him , and for the successe of his Ministry : and also , in moouing them to Minister to him consolations , both inward and outward ; according as his occasions required : all which , bee the fruits of 〈◊〉 faith .

Tim.

What was taught from these words , [ I would haue ye know ? &c. ]

Silas .

That it is fit and requisite , the people should know how well and heartily their Pastor loues them , for it will breed loue in them towards him ; or else , make them excuselesse . Also , it breedeth a boldnesse in them , to resort to him vpon iust occasions , as his wisedome and Grauity will cause them to come reuerently .

Tim.

Wherein did Pauls loue further appeare ?

Sil.

In a purpose to come to them for their spirituall good ; of which purpose he was letted , eyther by Sathan , or by Gods speciall direction , or by incident occasions of the Church . When Paul would haue come to Thessalenica , he saith : That Sathan was the lette that he could not come . 1. Thes. 2 , 18. Sathans impediments which he casteth in the way of Teachers , to hinder them in their course be : partly by raising vp Schismes and Heresies , as in the Church of Corinth and Galatia ; partly , by stirring vp persecutions and aduersities , as he got Iames and Peter cast in prison at Ierusalem . Acts. 12. and Antipas to be slaine at Smirna 〈◊〉 . 2 , 13. And Paul himselfe , complaineth of a grieuous persecution which he suffered in Asia , beeing tempted beyond his strength , and brought into despaire of his life . 2. Cor. 1 , 8. Sometime Paul was letted by God himselfe , who by manifest Oracles called him backe from his intended enterprises . Acts. 16 , 6. Where Paul purposing to preach the word in Asia , was commanded in a vision , to goe into Matedonia . verse , 9 , 10. Thirdly , the necessities of the Churches encreasing euery day more and more , occasioned the alteration of his purpose . Paul seemeth to giue this reason of his not comming to the Romanes when he had decreed it : That the estate of the Churches where he remained , required his longer presence and helpe , for their better profiting in the Gospell , Rom. 15 , 22. His imployment in other Churches deferred his comming to Rome , though he much & long desired it . Whence let vs learne , that God according to his vncontrouleable wisedome doth order and direct the course of the Ministery to whom he pleaseth : sometime causing the raine of Doctrine , to fall vpon one Citty or Country , and sometime on another : as hee seeth it meet for the commodity of his Children , and for his owne name and honour . Also obserue , that God vseth to crosse the purposes of his Seruants and Saints being in snew good and holy , bringing to passe his owne decrees , at a further time ; and after a farre other manner and way then men had determined . When God would preferre Ioseph , it was disliked of his Father and Brethren , yet God brought it to passe by another meanes then they dreamed . Paul purposed to come to Rome to establish them , but he must doe it at such a time , & in such a fashion as God would : for after many troubles suffered at Ierusalem , he was sent bound to Rome , and God turned Paul to preach to the Macedonians , whereas he had meant to teach in Asia ; yet Paul sinned not heerein , that his will was not agreeable to Gods secret will , for it is sinne to a man to transgresse his reuealed will . Hence it is , that a Christian with a good mind , may will that which God willeth not ; as a good Child , with a good affection , may wish his fathers life , whom the Lord will haue to dye ; againe , a man may wish with an euill mind , that which God willeth well ; as a wicked Child may euilly desire his fathers death , which God iustly purposeth . Finally , note that Sathan casteth innumerable hinderances in the way of Gods Ministers , to stop the edification of the Church , which should prouoke all the Seruants of Christ , with greater feruency to pray for the free passage and good successe of the Gospell ; that the word of God ( mauger Sathan and his instruments ) may runne and be glorified : and if their prayers be not heard , yet to wait vpon God with patience , and to continue constant ; considering , that Paul did not at the first obtaine what he earnestly and often craued touching his repaire to Rome : but at length , if they perseuer , God will grant that which shall be expedient for his Church .

Tim.

What is furthermore to be learned from hence , that man cannot doe what so euer he purposeth ?

Silas .

That all things in the world are iustly , wisely , and powerfully ordained and ordered by Gods prouidence : more especially , God disposeth of all mens purposes , as it is written ; Man purposeth , God disposeth , and the wayes of man are not in himselfe . Ieremy 10 , 23. This teacheth all men patience , prayer , and thankfulnesse , to commend all their purposes to Gods prouidence ; and to blesse him in all euents . Secondly , it reprooueth such , as attribute all things to Nature or Fortune ; as A thists and prophane worldlings doe . Thirdly , it comforteth Gods Children , to know that their heauenly father looketh to all things , so as nothing falleth out in the world , but by his decree and will .

Tim.

What doe ye call the fruit heere spoken off .

Sil.

First , the conuersion of some , who yet are in vnbeleese , and sinne . Secondly , the confirmation of such as be conuerted . Thirdly , the encreasing and bringing to perfection , such as be conuerted and confirmed . This is the three-fold fruit of the Ministery . Iohn . 15 , 16.

Tim.

What doe ye learne heereby , that he tearmeth strengthening ( such as be conuerted ) a fruit ?

Sil.

Sundry very profitable Lessons . First , that the It is a certain token of a faithfull Minister , when he can account the profit of the hearers , to be 〈◊〉 〈◊〉 and vantage . Gospell is fruitfull ( wheresoeuer it is preached ) eyther for conuersion , or for confirmation , or for growth and profiting . Secondly , that the people conuerted by it , are as an acceptable fruit to God : and to their Teachers , as delightfull to them , as good fruit is to the Husbandman : or as the good state and disposition of the flocke , is to a good Shepheard . Thirdly , Ministers are to be glad , and to account it as precious fruit , when any be conuerted by them to Christ . This is a remaining fruit , and most excellent . Iohn . 15 , 5 , 8 , 16.

Tim.

What was taught from these words [ as amongst other Gentiles ? ]

Sil.

First , in that Paul prouoketh the Romanes to the Paul , his presence and preaching , was fruitfull to other Gentiles , and he wished and hoped it to be toward the Romaines . obedience of the Gospell , by the example of other Gentiles , we learne ; that great is the force of good examples , to mooue to good ; as of euill examples , to mooue to euill . The first reason heereof , is , because we are like Apes , apt to imitate others : and secondly , examples affect our sences as well as our minds . Furthermore we learne , that where the Gospell is truely preached , it is neuer preached without fruit to life ; because , wheresoeuer the Gospell is preached , there God hath a people , which must serue to a double vse : first , to encourage Ministers to teach : & second ly , to encourage the people to liue vnder teaching Pastors .

Tim.

What Learne we hence , that Paul reckoned himselfe [ A Debter to the wise and vnwise : For , there were Men of both sorts among the Graecians and Barbarians ] which heere signifieth al people saue the Iewes ?

Silas

That the Doctrine of the gospel , is not too light , nor too hard for the simplest : wherein appeareth the facility and excellency of the Gospell , propounding life to all sorts . Secondly , that the wisest of the world , may be glad to becom Schollers of the gospel , which is worthy the serching of the most learned . For it is no disgrace Diuinity heer in , excelleth Phylosophye , which is not made for al men , and the Law of Moyses giuen into one Nation only . with Mary to sit at Christs feet , no nor for Paul himselfe . Thirdly , that euerie Minister by vertue of his Calling , is a debter to his people , & oweth them diligent feeding . Fourthly , that a man who hath any Calling or guift , it maketh him a Debter to others , according to his measure of Grace , and compasse of his Calling , when opportunity serueth him to be readic to do others good , as an honest Debter is readie to satisfie his Creditors when he gets wherewith .

There is first a Debt of money borrowed , which is a ciuill Debt . Rom. 13 , 3. Secondly , of Nature , to those of our owne houshold , 1 Tim. 5 , 8. Thirdly , of Charity to all men , masmuch as they be men ; euen to our enimies . Esay 58 , 7. Luke 6 , 27. Fourthly , Debt of a Vocation or Calling , which the Apostle heere hath respect vnto , according to that which is written . 1 Cor. 9 , 17. These three last , hath allusion to the first , the Apostle speaking by Similitu de ( as his manner is ) to shew ; that as Worldly , so Christian Debters ought to bee willing to discharge the Debt , both to their Brethren , and vnto God , especially that great Creditor , of whom men do receyue all that they haue .

Tim.

What doth this 15. Verse containe ?

Silas .

A profession of the Apostles readinesse , to declare and preach Iesus Christ to such Christians as dwelt at Rome , so it might seeme good vnto God to haue it so . For he was prepated for his part , according to his Office .

Tim.

What learne ye heereby ?

Silas

First , that it came not of Paul his owne purpose that he did preach to the Romanes ; but of GOD , whose Calling must be expected . Secondly , a lesson not onely for Ministers of the Word , but for all others ; that what is in ones power to do for others good ( and namely , for them to whom wee are more especially indebted ) wee should not faile to do it , and that to the vtmost of our power , with a chearfull and prompt minde , according to that councell giuen vs in Ecclesiastes , Whatsoeuer is in thy hand to doo , see thou do it with all diligence , Eccles. 9 , 10 Lastly , let vs learn by Pauls example , First , to ouercome any discouragements whatsoeuer , by the consideration of our Calling . Secondly , the goodnesse of the thinges we haue in hand . Thirdly , the hope of great gaine and successe by our labours .

DIAL . VII . Verse 16.

For I am not ashamed of the Gospel of Christ : for it is the power of God vnto Saluation to euery one that beleeueth , to the Iew first , and also to the Grecian .

Tim.

WHat is the sum of thu Scripture ?

Silas .

That we ought to glorie in the Gospel , because thereby God is truly powerfull to saue all that beleeue it . Heere doth end the holy Apostles 〈◊〉 ; and his Tract of Iustification by Faith , beginneth at the 16. verse : where he entereth vpon the Treatise by a Prolepsis , making answere to a secret Obiection . For Paul hauing written in the latter end of the 15. verse , [ I hat he was readie to preach the Gospell at Rome , ] it might be obiected vnto him , the Gospell is euery where spoken against , the Precepts therof be scorned , and thy selfe accounted little lesse then mad , which thinkest to teach the wise more wisedome by the Gospell ? To which the Apostle answereth , ptofessing , that [ He is not ashamed of the Gospell ] though it seeme neuer so contemptible and base vnto the worlde . Whereof , hee rendereth two reasons : One , because it is not his owne Gospell , but of Christ as Author ; and concerning ( no friuolous or fruitlesse matter ) Christ , as Matter & Subiect . The second ( from the Fort and 〈◊〉 thereof ) because it is a most healthfull and powerfull Organe or Instrument of 〈◊〉 to saue beleeuers . So as this Text consisteth of two parts : First , a profession , [ I am not ashamed : ] Secondly , a Reason [ For. ] And whereas he saith [ He is not ashamed it is a Liptote or Meiosis , because more is meant , then is spoken . For , it is as if hee had saide , I am so farre from being ashamed , and I do glory and reioyce in it so , as I esteeme nothing so honourable : Insinuating to the Romanes , that they ought likewise so to do , as he their Apostle did : according to that which he spake plainly ( and without any figure ) vnto the Galathians , Chap. 6 , 14. Now when he tearmeth the Gospell ( 1. the Doctrine of free Iustification by Christ ) [ the power of God ] he meaneth not of his Creating power , or his reuenging power vnto destruction ; but of a power ioyned with fauour and loue for saluation ; not of his Essentiall power , but of his Organicall Ministerial power ; or ( by a 〈◊〉 ) of the declaration of his power , when it is manifested in the preaching of the Gospell , to make it effectuall . For , by the Gospell , God mightilie moueth the hearts of the elect ( when the houre of their conuersion commeth ) infusing the Holy-ghost , which stirreth vp the vnbeleeuing heart , and makes it able to beleeue , whereby righteousnesse and saluation is obtained thorow Christ .

Tim.

What is the profession made in this present Verse ?

Si.

That Paul is not ashamed of the Gospell howsoeuer : for in all Ages since the Gospell did first come abroad , manie haue bin ashamed of it ; & from the shame which accompanieth it , haue they forsaken it , or coldly professed it . Yet Paul professeth , that for no cause wold he be ashamed thereof . A Confession worthy of such an Apostle .

Tim.

How many wayes may we be ashamed of the Gospell of Christ ?

Silas

Two wayes especially . First , if we be ashamed of the Doctrine or duties of the Gospell ; or secondly , of the Preachers and professors of it .

Tim.

What things vsually make men ashamed of the Gospell ?

Sil.

Foure things . First , the strangenesse of the Doctrine , being aboue naturall reason . Secondly , the simplicity and meannesse of the Gospell , being without earthly pompe and glory . Thirdly , the troubles and crosses of such as are the Disciples and hearers of the Gospell . Fourthly , the plainenesse of the Gospell , being voide of humane wisedome , and excellency of words . From whence we may obserue , that great is the corruption of mans hart , which is not ashamed of things shamefull ; and yet doe shame at things , wherein they ought to glory .

Tim.

What reasons should preserue vs from being ashamed of the Gospell ?

Sil.

Fiue : First , the example of Paul such an Apostle which had abid much shame for the Gospell , and yet saw no cause to be ashamed of it . Secondly , the Nature of the Gospell , being a gladsome and ioyfull message . Thirdly , the subiect of the Gospell , which is Christ : of whom , if we be ashamed before men , he will be ashamed of vs before God . Fourthly , because it is the Instrument of Gods power , to beget Faith . Fiftly , the effect of the Gospell , which is saluation , the greatest of all benefits ; or rather it hath all safety in it , comprehending deliuerances of all sorts , both Temperall and Spirituall . For , whereas there be sundry and many kinds of saluations or safeties ; as of our goods and persons , by good lawes and iust Magistrates ; against sicknesle and diseases , by Phisitions and wholesome medecines , from violence and iniuries of enemies ; by valiant Captaines and Souldiors , from extremity of weather ; by builders of houses or Masons , from colde , by Garments : as all these enemies , dangers , effects , and 〈◊〉 , came by sinne , and be effects of transgression , so our deliuerance and safety from them , is a fruit of Christ his redemption , and of that faith which embraceth it : but heere is chiefely meant , that saluation which is spirituall , and is of the soule , from sinne and eternall death , whereof there be two parts ; the first part , is deliuerance from guilt and punishment of sinne , by remission ; the second , is blessednesse and eternall life in the possession of Gods fauour and loue , whereof there be three degrees . First , in this life , at the time of regeneration , when sinne being pardoned through Faith , and the soule renewed by the Holy-Ghost , it beginneth to liue that life which is eternall . The second at death , when the Soule seuered from the body , is receiued into Abrahams bosome , to rest in heauen , with the Spuits of iust men . The third , at the day of Resurrection , when the whole man shall be glorified with Christ euerlastingly . This is that Saluation , whereunto the Gospell bringeth the embracers of it . Moreouer , whereas it is preached to some vnto destruction , it happeneth by the infidelity of men . For the Gospell of it owne Nature , and by the counsell of God , is appointed to bee cause of Saluation . Wherein it diftereth from the Law , whose effect is to reueale wrath for sinne , not to iustify and saue sinners , propounding life indeed , but it is vnto the perfect keepers : whereas the Gospell offereth and performeth Saluation to the beleeuer , euen to euery beleeuer , without difference of Nationꝭ and so the promises of the Gospell are vniuersall , both in respect of al beleeuers which receiue it ; and also , because no Age , Sex Nation , Estate or condition , is excluded from perticipation of Christ , & life eternall , so they belieue . Lastly in the tenth Chapter of this Epistle , verse , 13 , 14 , 15. Paul frameth the Ladder ( as I may so speake ) by which , the Gospell causeth men to ascend , and climbe vnto the marke of eternall Saluation in Heauen ; whereof , the first steppe is sending of Teachers to preach the Gospell . The second , is preaching . The third , is hearing of the Gospell preached . The fourth , Faith by hearing . The fift , Confession and Inuocation of God . The sixt and last , is Saluation it selfe .

Tim.

What reasons may moue men to beleeue ?

Silas .

First , the commandement of God . Mark . 1 , 15. Secondly , the promises , euen of eternal life , and of all other good things , bee made to Faith . Thirdly , examples of good men in Scripture , who haue 〈◊〉 . Fourthly , the danger of vnbeliefe , which is eternall death , besides manifold temporary miseries . Fiftly , the profit of beleeuing . Sixtly , the truth of God the promiser , who cannot lye or deceiue . Seauenthly , his almighty power ; being most able to keepe his promises . Lastly , we belieue men which are lesse faithfull then God , by many thousand degrees : and if we belieue the witnesse of men , how much more ought we to receiue the testimony and record of God ? 1. Iohn . 5 , 9. By these reasons , we must fight against all motions of vnbeliefe , and inforce our selues to vse all good meanes to preserue and increase Faith .

DIAL . VIII . Verse 17.

For by it the righteousnesse of God , is reuealed from Faith to Faith .

Tim.

WHat Coherence and dependance hath this Verse with the next before ? How are they knit together ?

Silas .

It containeth a proofe , or rendereth a reason of that which he had saide touching the Gospell , by the proper effect whereof ( to wit ; that by Faith we should be Iustified ; ) he now confirmeth the Gospel , to be [ The power of God to Saluation : ] for wee are certainly saucd by that whereby we are Iustified . This Text then , dooth well and fitly serue to a double purpose and end . First , it is brought in , as a reason of the definition of the Gospell , set down in verse 16. For , if by the Doctrine of the Gospell be plainly and effectually shewed and taught , the onely right way of attaining righteousnesse before God , ( which neither Law , nor Philosophy , nor anie other learning can teach ) then is the Gospell the mighty Instrument vsed of God , to saue beleeuers . Secondly , it briefly putteth forth the whole state and proposition of the disputation , following to the end of the 11. Chapter , to wit ; That by Faith alone ( without Woorkes ) elect sinners be Iustified , before the iudgement of God . Which is proued by a testimony of Habakuk .

Tim.

What is the sum of this Scripture ?

Silas

That the Gospell doth open the way howe to come vnto perfect righteousnesse , such as shall make an Elect sinner , stand vnblameable at the tribunal of God .

Tim.

What is the drift ?

Silas .

To proue that saluation is had by the Faith of the Gospell , because perfect Iustice and saluation cannot bee diuided : therefore from whence Iustice dooth come to vs , from thence also eternall life in heauen doth proceed and flow .

Tim.

What is heere meant by righteousnesse ?

Silas

The integrity of humaine Nature , beeing conformed wholy to the will and Image of God : this integrity is only to be found in Christ inherently , and such as he will impute it vnto of fauour and mercy . By the righteousnesse of God in this place , we may neither vnderstand his essentiall righteousnesse , whereby he is iust and righteous in himselfe ; louing Innocencie , hating Iniquity . Psal. 11 , 7. & 45 , 7. nor yet his Distributiue Iudiciary righteousnesse , whereby he rewards the Good , and in seuerity of Iudgement is reuenged on the Wicked . Rom. 1 23. 2. Thes. 1. 5. for these are not , or can bee communicated to men by Faith : neyther yet by Righteousnesse is meant , that habite of Iustice and Charity , infused of God into our minds , whereby wee are made apt to do good-workes . For this is manifested by the Law , and stands in working , not in beleeuing . Rom. 3 , 20 , 21. But whither we vnderstand the perfect Iustice of Christ in his Nature , actions , and sufferings , satisfying fully Gods wrath for sinne , with the communicating & application thereof , to elect sinners by Faith ; or the Mercie , grace , and clemency of God , declaring it selfe in freely pardoning sinners , iustifying them also , renewing their hearts withall , that they may loue the Law , & abhorre vice . Lastly , giuing them pure and sincere actions and manners , which be the necessary fruits & companions of forgiuenesse of sinnes and imputed Iustice , it skilleth not much . For , in many places , the word [ Righteousnesse , ] signifieth the goodnesse and mercy of God , remitting sinnes , and deliuering from the punnishment thereof , for the merit of Christ , as Psal. 31 , 2. and 35 , 4. & 1. Sam. 12 , 7. and often elsewhere ; and may so bee taken heere . Howbeit , the best Interpretation , is to expound it of the full obedience of Christ to death , imputed to faithfull persons for remission of sinnes , and perfect Iustice before God : which is therefore called [ The Righteousnesse of God ] because it is his meere guifte , and commeth not by workes , or any humain strengths . Rom. 9 , 30. Secondly , it alone satisfieth the most rigorous exact Iustice of God ; and makes sinners iust , not before men , but in the sight of God .

Tim.

Why is this Righteousnes called [ Righteousnes of God ] shew this more distinctly ?

Silas

First , because it is his guift . Secondly , because he giueth it to shewe himselfe righteous and true of his word . Thirdly , it is that righteousnesse alone , which he in his most strict and exact 〈◊〉 approoueth , and will Crowne . Lastly , because his righteousnesse is opposite vnto the righteousnesse of Workes . Rom. 10 , 3.

Tim.

How , or in what manner & respect is this Reuealed by the Gospell ?

Silas .

First , it is there contained , taught , and read of . Secondly , it is vnknowne to the Gontiles . Thirdlie , the prophesies of the Prophets , do but obscurely shadow it , and not plainly teach it as the gospell dooth . Fourthly , the gospell ( as an Instrument ) both openeth it , and giueth it to vs which beleeue . From whence we may learn , that the gospell ought to be most precious vnto vs , seeing we haue such a treasure by it ; and therefore , al they are most wretched , who either neglect , or despise the gospell .

Tim.

How may 〈◊〉 declare our precious reckoning , which we do make of the Gospell ?

Silas .

First , by our continuall and hearty thankfulnesse to God for it . Secondly , by our study to know it soundly and distinctly . Thirdly and chiefly , by our beleefe & practise of it . Fourthly , by our daily and earnest prayer to God , for encrease in the knowledge and obedience of the gospell .

Tim.

What other things 〈◊〉 we heere in this Text ?

Silas .

That naturally we are ignorant of the gospell , because we cannot knowe it , without reuelation from heauen . We are not borne beleeuers .

Tim.

Tell vs now , what Faith is that which is the Iustifying Faith , and whereunto the Righteousnes reuealed in the Gospell , is imputed and applied ?

Sil.

Not that Historicall Faith , which is but a bare knowledge : nor the Miraculous Faith , by which , wonders are done : nor the Temporary Faith of Hypocrites , which vanisheth in time of affliction , Math. 13. but that Faith which hath application of the thinges beleeued , ioyned with the true knowledge and assuraunce of vnderstanding , whence commeth confidence and boldnesse .

Tim.

How many things are comprehended in this Faith ?

Silas .

Fiue things : First , apprehension in laying hold on Christ . Secondly , approbation in esteeming Christ aboue all , or more then all . Thirdly , expetition , in desiring him before all . Fourthly , Oblectation , delighting in him more then all . Lastly , Expectation , looking for the full inioying of his presence and glory .

Tim.

What meaneth he to say [ From Faith to Faith ? ]

Sil.

Not from one Faith to another , but from one degree of Faith to another : from weaker faith to stronger , from a lesser Faith to a greater . Whereas this phrase [ From Faith to Faith ] by diuerse Interpreters is diuersly expounded : as from an vnformed Faith , to a formed , which is Popish : from the Faith of the Preacher , to the Faith of the hearer : ( Thus Augustine , but amisse ) for a mans owne faith iustifieth : therefore , from faith of Parents , to faith of posterity , is amisse : also , from the faith of the old Testament , to the faith of the new ( as Chrysostom thought ) not wel , nor fitly : from the Faith of one Article , to the Faith of another ( as Anselme writeth : ) from the faith of things present , to the faith of thinges to come , as the resurrection , &c: From the faith of God promising , to the faith of man beleeuing , as Ambrose & Martyr thinke ; yet the fittest and best exposition is of the measure of one and the same faith : from faith beginning , to Faith encreasing toward perfection ; Faith , so much the more it groweth , so much the more it maketh men sure of their Iustification : there be the like phrases to this , else-where , in holy Scripture , as Psal. 84 , 8. from strength to strength , & 2. Cor. 3 , 16. from glory to glory , first , from one degree of strength and glory to another ; so heere , from an infirme Faith , to a firme Faith . Therefore the meaning of this forme of speech , is , as if it should bee said , that this righteousnesse of God is gotten not by the workes of the Law , but by the Faith of the Gospell alone ; for degrees of Faith alter not the kind of Faith ; a weake and a strong Faith be but one Faith , which without deed doth iustifie ; according to that which is afterward written for explication of this Text , in Chap. 3. verse . 22.

Tim.

What doe ye call the weake Faith ?

Sil.

An earnest and constant desire to know Christ , and to make application of his mercies to our selues .

Tim.

What is the highest degree of Faith ?

Sil.

To be fully perswaded of a mans owne Adoption , and of his owne Saluation , as Abraham and Paul . Rom. 4 , 21 , & 8 , 38 , 39.

Tim.

Who are heereby admonished ?

Sil.

Such as presume of full Faith , when they haue none at all . Secondly , such as thinke they haue none , because they haue so little , and mingled with many imperfections . Presumption and distrust , are the extreames of a true Faith .

Tim.

What bee the fruits whereby a weake Faith may bee knowne ?

Sil.

These : First , daily exercise of priuate prayer . Secondly , true loue of the word , and of Gods Children because they be so . Thirdly , true sorrow for sinne , and earnest endeauour to mortifie our lusts . 〈◊〉 , diligence in the duties of our perticular calling . Lastly , patience in aduersity . Also , the fruits of a strong Faith bee these . First , to cleaue to God , in great dangers ; as Stephen and Paul did . Secondly , to suffer ioyfully the 〈◊〉 of goods and life for Christ and his word , as Antipas and Hebrewes did . Heb. 10 , 34. 〈◊〉 . 2 , 13. Thirdly , to belieue the promises when all meanes fight against vs , as Dauid and Abraham did . Rom. 4 , 3 , 4 , 5. Fourthly , great contempt of the world . Fiftly , great 〈◊〉 and confidence in prayer . Rom. 8 , 15. Sixtly , burning loue of the Brethren . 1. Iohn . 3 , 14. Seauenthly , bountifull ; releeuing the poore members of Christ Iesus , euen to the empairing Acts 2 , 45 , & 4 , 34. of our owne substance . 2. Cor. 8 , 3. for Christ his sake , if neede and cause so require .

DIAL . IX . Verse . 17.

As it is written , The iust shall liue by Faith .

Tim.

WHat is the drift of these words ?

Silas .

To proue by authority of Scripture , that whosoeuer belieueth the Gospell , shal be Habak. 2 , 4. accounted righteous , and so be saued . This sentence of Habakuk , is also an illustration , as if Paul should say ; This Doctrine , by Faith to be iustified , agreeth with the Prophets , and is neyther new or absurd .

Tim.

What may we note in this Text.

Silas .

Two things : First , the manner how this authority is brought in [ As it is written . ] Secondly , the authority it selfe [ The iust shall liue by Faith . ]

Tim.

What was obserued in the manner of alleadging this authority ?

Silas .

These few things : First , that Saint Paul citeth not so much the verse , as the Booke of Scripture wherein it is written . Secondly , that he contenteth himselfe , to proue Doctrine by authority of Scripture . Thirdly , that he citeth but one Testimony . Fourthly , that the Doctrine of free pardon and imputed righteousnesse , is hard to bee perswaded vnto men , yet hath witnesse from the Prophets . It hath euer seemed to humane reason very repugnant , and a thing vnlikely to be true ; that a wicked liuer , a periured person , a common lyer , a railer , an oppressor , an vnchast liuer , a blood-sucker , or such like ; only by belieuing the Gospell , should suddenly become iust , and be accounted righteous and vnblameable . Against which Doctrine , the Papists to this day like Dogs doe barke , railing at it , and the Preachers of it , saying ; that it ouerthrowes all Lawes and Discipline , and takes away out of mens society , all vse of punnishments and rewards , laying open a gappe to all wickednesse , ( if it should be preached , ) that without righteous works , without any habite or actions of iustice , only by Faith in Christ , sinners may bee iustified with God . Therefore , out of good discretion , to stoppe the mouths of calumnious slanderers , and to put humane reason to silence , Paul citeth this place of the Prophet , least he bee thought to haue brought in a Doctrine full of nouelty and absurdity ; it being receiued long before in the Iewish Church , by authority of propheticall Oracle , which is three times alleadged in the new Testament . First , Heere . Secondly , Gal. 3 , 11. Thirdly , Heb. 10 , 〈◊〉 . to illustrate this Doctrine of iustice and life eternall , to be had by faith alone ; and howsoeuer the Prophet who first vsed these words , might aime ( in part ) at the refreshing and comforting of the godly in those troublous times , vnder Nebuchadnezar , when their captiuity was sharpe , and their deliuerance long deferred ; yet because temporal deliuerance were Tipes of eternall , and depended vpon Christ , it is not to be doubted , but Paul hath rightly applied it to the spirituall deliuerance , by the Messiah to come , through Faith . Wherby the elect ( both vnder Law and Gospel ) were safe , and made pertakers as well of Iustification and remission of sinnes presently , as of life eternall in the Heauens . Which concord , in this great trueth of righteousnesse by Papists must blame the Prophets and Apostles , and not vs . Faith , betweene the Prophets and Apostles , it is implied not obscurely , by this Particle [ As ] and whereas Paul ascribeth vnto holy Scripture , the authority to proue the question in hand ; whether Faith or workes do iustifie before God ; we may note further in what estimation wee ought to haue the written word ; namely , to account it the perfect rule of al diuine truth : acording to which , we ought to examine and iudge of al controuersies in matter of Faith and Religion ; for it is the wont of this blessed Apostle when he will confirme any Christian Doctrine , or determine any doubt or question , which may arise about it , still to runne vnto Scriptures for probation ; which shewes the Scriptures alone to be a sufficient directory , and a competent Iudge of all controuersies in Religion .

Tim.

What did we obserue in the authority it selfe ?

Sil.

The reading and the Interpretation . The reading standeth thus , [ The iust by Faith shall liue ] this is the better reading ; or thus , [ The iust shall liue by Faith ] this is the worse , as though we were first iust , and afterward should liue by Faith . Also , the word [ His ] is in the Prophet , [ The iust shall liue by his owne Faith ; ] but it is left out by Paul because it is sufficient ( without the pronowne ) to proue his purpose , that [ The iust by Faith shall liue . ]

Tim.

What is the Interpretation of these words as they were first vsed of the Prophet Habakkuk ?

Sil.

To shew the duty of iust men in dangerous times ; namely , by Faith to waite and rest vpon God , if they would liue and be preserued ; when other which had confidence in themselues were destroyed .

Tim.

What is the meaning as Paul sciteth it ?

Sil.

To teach thus much : that such as imbrace righteousnesse by Faith , shall be saued from Sinne , Hell , and Sathan , and liue eternally in Heauen ; as well as be deliuered heere in earth , from temporall dangers .

Tim.

What Doctrines were gathered heere ?

Sil.

These three chiefely : First , that none shall liue but the iust . Secondly , none iust but by Faith . Thirdly , euery one is iustified by his owne Faith .

Tim.

Why shall none liue saue the iust ?

Sil.

Because God hath not promised life but to such as are iust : as it is written [ Doe this and liue . ] Secondly , he threatneth death to sinne , and to all vnrighteousnesse ; therefore , all vniust persons are certain to perish ; which sheweth the necessity of seeking and getting perfect iustice by beleeuing the gospell .

Tim.

Why is none Iust saue by Faith ?

Silas .

Because all men ( euen the best ) do lacke righteousnesse of their owne ; therefore , they must seek it elswhere in Christ , by Faith . Rom. 10 , 3 , 4 , 5. Phil. 3 , 7 , 8 , 9.

Tim.

How is it declared , that none is Iustified but by his owne Faith ?

Silas

As none seeth but with his owne eye , or taketh hold of a thing but with his owne hand , or eateth but with his owne mouth , or walketh but with his owne feete ; so none seeth Christ to be his Sauiour , or taketh hold of his merites , or feedeth on him , or walketh and commeth to him , any otherwise then by his own Faith , which is the eye , hand , and mouth of the soule .

Tim.

What other things learned we from this Text ?

Silas

That we haue many notable benefites by Faith , to wit ; Saluation , Righteousnesse , and Life , who of all other be most principall . Secondly , that to liue by faith , it is to exercise Patience , Hope , Wisedome , Loue , Obedience out of a liuely Faith ; by which , a Christian is made able to mooue himselfe to all good duties : vnto which , by power of Nature , wee can by no meanes attaine .

Tim.

Is there any further thing to be obserued in this Text for our instruction ?

Silas .

Yea , it commendeth vnto vs the difference betweene the Law and the Gospell , how the righteousnesse of the one is distinguished from the other : For the righteousnesse of the Law requireth workes , and the fulfilling of the Commandements . Leuit. 18 , 5. Galath. 3 , 12. But the Gospell saith [ The Iust by Faith shall liue . ] The righteousnesse of the Law , is a perfect obedience ; the righteousnesse of the Gospell ; is an imputation thereof to the Elect Sinner , at what time he beleeueth . Rom. 4 , 24. The Righteousnesse of the gospell God giueth to vs , but the righteousnes of the Law , men do giue it to God . There is good vse of this difference , and is to be held constantly , because it freeth the trobled Conscience from snares and perplexities , when hee shall perceiue , that though he lacke good Workes , and be full of wicked manners , yet vnto the forgiuenesse of sinnes , and absolution before God , it is enough only to beleeue in Christ , according to the gospel . Secondly , it takes from man , al cause of reioycing and glorying in himselfe , that he may glory only in this ; That he knowes God to be mercifull , to pardon his sinne , and accept him for righteous , when by his sinfull Workes , and transgressions of the Lawe , hee deserued death . Ier. 9 , 23.

DIAL . X. Verse 18.

For the Wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnes of Men , which with-hold the truth in vnrighteousnes .

Tim.

WHat is the drift of this Text , & how doth it depend vpon , and sort with the former Verse ?

Silas .

The drift and purpose , is to confirm the maine and grand proposition , that sinners are Iustified and saued by the Faith of the gospell . The argument is from the contrary ; Sinners are not Iustified by their Works , therefore by Faith . For , in the cause of Iustification , faith and workes haue the condition of contraries . Rom 11 6. Now , touching things which be immediately contrarie the maxime and rule is ; that when the one is denied , the other is affirmed ; and what is taken from the one , is giuen to the other ; it doth then necessarily followe , that righteousnesse must be had by Faith , seeing it cannot be had by workes . Aud why not by workes ? Was it not the common and generally receiued opinion , both amongst Philosophers , and the Iewes themselues ; that Workes were the cause of righteousnesse ? To this secret Obiection , the Apostle answereth , by a reason taken from the contrary effects , as thus ; Men cannot bee righteous by their Workes , because their workes : were wicked and vniust , & therefore punished of God which he proueth by a distribution of Gentiles , vnto Chap. 2. Verse 17. and thenceforward of the Iewes , till Chap. 3. verse 22.

Tim.

How many things are noted in this Text ?

Silas

Three : First , that the Gentiles had knowledge of God and good things , naturally ingrafted in them , signified by the word [ Truth . ] Secondly , that they violated the Law of nature in respect of duties to God and Men , by vngodlinesse and vnrighteousnesse . Thirdly , that they were punished of God mightily , [ Wrath from Heauen . ]

Tim.

Begin with that part ye named last , because it is first mentioned in the Text. What is meant by [ Wrath ] is there any such passion of anger and wrath in God ?

Tim.

In holy Scriptures [ Wrath & Anger ] bee otherwise attributed vnto men , then vnto God . For , it is in men properly , as it is a perturbation of the minde inflaming or stirring vp to Reuenge . Wrath , in his proper acception , is an appetite or desire of reuenge , for some contempt or hurt , done or supposed to be done to our selues or others , whom we affect . When men see themselues neglected or wronged , straight way they are moued to take vengeance on the party : thus it is in Men ; the truth whereof , appeareth in Came , Esau , Achab , &c. whereas in God , wrath is ( no affection ) but a iust act of God , punishing wickednesse , or the punishments themselues of warre , famine , pestilence , sicknesse , &c. inslicted for iniquity ; so it is vsed in this Text. For it is here set against righteousnesse of God , spoken of verse 17 , which ( as wee haue saide ) signifieth both his mercifull goodnesse , freely bestowing Iustice and life eternall vpon beleeuers : and also , Iustice or life , giuen and bestowed graciously . Therefore , by wrath , we must vnderstand both his indignation , reuenging impiety ; and the Reuenge or paines themselues , according to the Hebrew phrase . Now , this wrath is saide to be [ Reuealed ] that is ; to be declared by examples , and by experience testified . For howsoeuer sundry wayes Gods wrath bee Reuealed against sinne ( as by the light of nature ) euerie mans Conscience , naturally accusing and tormenting him for euill doing . Rom. 2. Secondly , by the Gospell , whose voice is not only Consolatory , speaking pardon and life vnto beleeuing offenders , but Comminatorie , This is by accident , and not of the Essence & Nature of the Gospell . threatning death eternal to impenitent persons and vnbeleeuers , as Mat. 3 , 10. Luke 13 , 3. Ioh. 3 , 18 , 36. Thirdly , by the Law , whose office is to reueale wrath , and the curse against euery transgression . Deut. 27. v. last . Rom. 4 , 15. yet our present text , would bee taken of that daily experience , which witnesseth , that God is wrathfullie displeased with the worlde for sinne : and euen at that time when the Apostle wrote , there were greeuous miseries of sword , plague , and famine abroad in the world . Also , it is plain by the verses following , that Paul speaks of such iudgements as God had executed vpon all men , for contempt of his Maiesty , especially of spirituall punishments in hardning mens hearts , and giuing them vp to vile lusts , and a Reprobate mind , Verse 24 , 28.

Tim.

What Learne we from hence ?

Sil.

Seeing sin prouoketh Diuine wrath , it is necessary to take heed of it . Secondly , that this wrath appeareth most in spiritual Iudgements , because they not only are tokens of wrath , but deserue more wrath ; they are punnishments for sins past , and encrease of more sinne .

Tim.

What , thinke ye , that the Children of God , haue their parts in Spirituall Iudgements ?

Silas .

Yea : as appeareth in the example of Adam , Dauid , Salomon , and of many in our dayes , which haue faln into some fits of dispaire also , haue had the sinne punnished by Sinne , as Paul affirmeth heere of the Idolatrous Gentiles .

Tim.

In what sence may it be said , that this wrath of God was reuealed [ From Heauen ? ]

Sil.

Howsoeuer men very learned , and not a few haue drawne the sense of these words vnto the Heauens themselues , which be instruments of wrath against such as contemne their maker , as Ambrose : some to the euill spirits which are aboue in the ayre , to vexe ( by Gods appointment ) wicked liuers , as Origen : some to the second comming of Christ from Heauen to iudge the world , as Theophylact : others referre this to the vniuersality and large extent of his iudgements , which were and shall be vpon all men vnder Heauen that do wickedly ; and on others to the euident declaration of his iudgement from Heauen , as from an high and eminent place , that they might bee most apparant & vngainsayable , as Martyr , Beza , Faius do think : yet the best and fittest sense is ( by a 〈◊〉 ) to expound Heauen for God , as Luke 20 , 5 , & 15 , 18. and to oppose it vnto the fancy and opinion of Atheists , Epicures , and other prophane men , which ascribe the punishmens that happen vnto men , vnto chance and misfortune , or to the malice of men , or vnto the malignity of the starres and Elements , or other inferior causes , passing by the iustice of God , and denying his prouidence in the gouernment of the world ; against which , Paul affirmeth heere that the euils which be , are scourges sent from God , who though he may vse ordinary and naturall meanes for the plaguing of men , yet himselfe is author & ruler ; as it is euery where in Scripture testified of him , that no euil commeth but from him , as in Amos ; that he createth darkenesse , in Esay ; that hee sendeth the sword , &c. in Leuit. that hee rained Fire and Brimstone from Heauen , on Sodom , in Gene , that he drowned Pharaoh , in Exod. Finally , it is God which deliuereth vp to vncleannesse and a Reprobate mind , in this Chapter , verse , 24 , 28. The Doctrine hence is this , that punnishments come from God as effects of his Iustice against sinne . The duties whereunto it should prouoke men be ; First , to beware of murmuring , in time of calamity ; for this is to fight Gyant-like against God . Secondly , to be patient , and contented , because it is Gods doing for iust ends : this is to submit vnto God . Thirdly , to sue and seeke , first and principally vnto God for remouing calamities , as Israelites in Iudges , Nininuites in Ionas did .

Tim.

What may we learne from this , that wrath is saide to bee reuealed against all vngodlinesse and vnrighteousnesse of men ?

Sil.

Two things : First , by the order of words we learn , that the breach of the first Table , is more grieuous then the breach of the second Table . Secondly , seeing it is against all , therefore there is no sinne how little soeuer , that can escape punishment . Thirdly , by vsing the abstract rather then the contrete , we learne ; that Gods anger is not against men themselues , but against their wicked deeds principally .

Tim.

Whereof did this admonish vs ?

Sil.

To make conscience of small sinnes . Secondly , it reproueth such as thinke themselues safe , because they haue no great sinnes ; whereas vengeance is due to euery disobedience .

Tim.

What is heere meant by Truth ?

Sil.

The remainder of light , which since the fall of Adam is in euery mans Conscience , to shew him what God is ; most good , bounteous , iust , and mighty : how he is to be worshipped , by louing and fearing him aboue all ; and what is right , and what is wrong ; what good , and what euill ; for these things euen naturall light doth teach euery man .

Tim.

What is the nature of this truth ?

Sil.

It delighteth and desireth to expresse it selfe , that is ; it would come forth and appeare in our workes , it abhorreth to be smothered and imprisoned by wicked affections .

Tim.

Who doe with-hold the truth in vnrighteousnesse ?

Sil.

Such as by force suppresse or keepe it backe , as if they would imprison it , least it come abroad , when it is not onely not followed and obeyed , but resisted : and the quite contrary to the direction of truth is done , then it is as it were fettered in the Giues and Manacles of our lusts which keepe it backe .

Tim.

Taketh the truth any hurt thereby ?

Sil.

None at all , but the hurt is to our selues , euen great vexation and vnquietnesse of mind . Secondly , a greater inclination and pronesse to all manner of euill ; this may be declared and illustrated by the similitude of prisoners , kept in prison against their will : also , by the example of such Gentiles , Iewes , and Christians , as knowing what they ought to doe , yet did against their knowledge . Rom. 1 , 32. Rom. 2 , 17 , 21. Phil. 3 , 18.

Tim.

What counsell was giuen heere ?

Silas .

That all men endeuour to take part with the knowne truth against their affections ; and endeuour to doe according to that truth which they know . For first , if men will not haue truth to guide them , they shall haue their corrupt filthy lusts to be their guides . Secondly , if men keepe truth in Prison by their disobedience ; themselues at last shall bee cast into the prison of darkenesse , whence they shall neuer come out , where the fire neuer goeth out , and the worme neuer dyeth .

DIALOGVE . XI . Verse . 19 , 20.

For asmuch as that , which may be knowne of God , is manifest in them : for God hath shewed it vnto them .

For the inuisible things of him , that is , his eternall power and God-head , are seene by the Creation of the world , being considered in his workes , to the intent that they should be without 〈◊〉 .

Tim.

WHat coherence and agreement hath this Text with the former , and how doth Paul proceeds ?

Sil.

This verse with the rest that follow to the end of the first Chapter , doe by a very plaine and distinct order , more fully explicate and declare the matters briefly and concisely set downe in the 18 , verse ; as first , what that truth is which the Heathens did vniustly detaine , viz: the principles of Nature imprinted within them , both of God and of morall dutyes ; and how they came by this naturall light , in this verse and next . Secondly , how by vniust detaining that truth , they proued impious to God by vnthankfulnesse and Idolatry , and iniurious towards themselues and their Neighbours , from verse 20 , till 32. in which verse , lastly is taught what that wrath and punnishment is , which is from God in Heauen , reuealed and sent vpon such wickednesse of men . Now the first word or Particle of this present Text [ Because ] or , [ For ] bewraieth this verse , to depend vpon the former , as a reason thereof taken from the effect . He had said , the Gentiles violently oppressed truth , and as a Iaylor his Prisoner , so they kept in the same , which yet desired to burst out into actions as the Sun out of the Clouds : this he proueth thus , because such as had a certaine light and knowledge to leade them to God in some sort to know him , and to discerne betweene good and euill in common life , could not commit such impieties toward God , such vncleannesses against themselues , and such Iniustice to their Neighbours , but that they must bee iudged guilty of vnrighteous detention and suppression of the truth . If happily any would alleadge for the Heathens in their defence , that they wholly wanted the knowledge of the truth , and so are vntruely charged for with-holding it ; for answere to this secret obiection he affirmeth ; that the Gentiles had the knowledge of God , both by light of Nature , verse . 19. and by the view of Gods works v. 20.

Tim.

What is the drift of this Text ?

Sil.

To shew what truth that is which the Gentiles detained in vnrighteousnesse : it was a certaine knowledge of God , which they learned by naturall instinct , and by the workes of Creation , and that they are iustly charged for with holding the same knowledge .

Tim.

How many things may be considered in this Text ?

Sil.

Fiue thinges , First , that the Heathen had the knowledge of God : that &c. Secondly , that they had it from God , for God shewed it them . Thirdly , what things they knew touching God his eternall diuine power . Fourthly , out of what bookes they learned it , not Scriptures but Creatures , from his workes not from his word . Lastly , what was the euent of their knowledge .

Tim.

Did the Gentiles know all that was to be knowne of God ?

Sil.

No , but knew somuch as they were capable to knowe , according to such meanes as they had , yet the Philosophers and wise men knew much of God , which they did not reueale to the common people . There are some things to be knowne of God , which are incomprehensible simply , and cannot be known of Gods regenerated Children , much lesse of Philosophers ; as his perfit diuine essence , & most glorious maiesty , which dwels in a light that none hath accesse or aproach vnto . 1 , Tim. 6 , 16. Also the reasons of his will and counsell touching the gouernement of the worlde , and especially of mankind , for they ought not to be searched , nor can be traced and found . Rom. 11. 33. And other things there be , which though they bee comprehensible , yet are not known without reuelation of the word and spirit ( which Heathens lacked ) as the Doctrine of the Trinity , of Christ his Incarnation , free Iustification by Faith , Remission of Sinnes by a crucified Christ , Resurrection , &c. By that therefore which may be knowne , is meant that which by ir-bred principles of truth , remayning in man after the fall , as some sparkles and fire-brands after a great fire ; and by strength of naturall reason , as also by sight of the creature , the Gentiles coulde attaine vnto , viz. that there was a God , & he insensible and spirituall , and for properties most mighty , most iust , most wise and good , which things they saw God the first cause could not bee without , seeing men , which were his effect and work , had such qualities in them . Whereas this knowledge is said here to be manifest ( in them ) it is expounded by Chap. 2 , vers. 15. written in their hearts , neither in the Creatures , nor in the Philosophers , nor among them , nor to them , but in themselues , euen within their hearts : by which it is plaine , that he now speakes not of the Iewes , which had their knowledge of God from the word , but of the Gentiles and of those inward notions and principles which be natural ; whereof some be contemplatiue , shewing them of God that hee is , and what one he is : and some practicke , teaching them the difference betweene that is godly and wicked , iust & wrong , honest and vnhonest , morally good and euill . Hence outwardly did arise the seeds of Arts , Sciences and Disciplines , and within a conscience , iudgeing of a mans owne deedes , whether good or ill ; and admonishing of the diuine iudgement , approouing and rewarding what is well done , abhorring and reuenging euill actions ; as Chap. 2. 15. This iustifieth that saying 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 Doctrine . 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 doe not vse their knowledge well , they are much more without all excuse and defence , because they haue a better and a greater knowledge ; for vnto the law of nature they haue ioyned the Lawe of Moses , and the Doctrine of the Gospell : where GOD giueth much , there hee requireth much , and asketh much of them , to whome hee committeth much .

DIAL . XII . Verse 21.

Because that when they knew God , they did not glorifie him as GOD , neither were thankefull , but became vaine in their thoughts , and their foolish heart was full of darkenes .

Tim.

ERe we deale with the drift and interpretation of this Text , speake something of the connexion , with that which goeth before , and of the Apostles method .

Sil.

The Apostle rendreth a reason why the Gentiles were without excuse ; as if he should say , they haue no place of defence for ignorance , because they had a knowledge of God , yet they honoured him not as was comely , but offered vnto him rather a doubble iniurie . For , first they denyed vnto him his due worship , which consisteth in glorifying , God and giuing him thankes , in both which they fayled . Secondly , they violated and hurt his Maiesty , by putting vpon him false worships , and by their wicked manners , whereof a Bead-roll and Catalogue is afterward rehearsed .

Tim.

What is the drift of this Text , which wee haue now in hand ?

Silas .

To accuse and conuict the Gentiles of vnthankfulnesse and contempt of Gods worship , that is ; of vngodlinesse , which did appeare in this : that they did not glorifie God , according to that knowledge they had of him ; nor were thankefull vnto him , according to that goodnesse which he had bestowed on them .

Tim.

Seeing we finde of wicked men recorded in Scripture , that they know not God , Ps. 95 , 10. & in this Chap: v. 28. How isit to be taken , that heere Paul sayth [ They knew God ? ]

Silas .

There is a contemplatiue , bare , and cold knowledge , which not changing the minde , nor appearing in actions , maketh men neuer the better ; and this knowledge the vngodly haue . But Scripture denyeth vnto them that effectuall knowledge , which mooueth & stirreth the heart to Godward , to put confidence in him , & to bee gouerned by his will , delighting to expresse it selfe in good workes . This onely deserueth the name of knowledge ; and not that other , which is ydle & dead , separate from study and care , to giue vnto God his glory , by submitting to his pleasure .

Tim.

What thinke you to be meant by the glorifying of God , and by Thankesgiuing , is there any difference betweene these two : be they not all one , and what may they import , if they bee diuerse ?

Silas .

Some take them to bee one : and the former to bee opened by the latter . But the distinctiue particle [ Neither ] sheweth them to be distinct things , one from the other . By [ Glorifying ] is vnderstood an inward reuerent opinion of God , to thinke honourably of his Nature , properties , Mercy , Wisedome , Iustice , &c. of his workes and benefits ; also , to render vnto him , the worship due to him . Thansgiuing comprehends a due acknowledgement of his benefits , with a gratefull mention Psal. 34. 1 , 2 , 3 of them : also , with desire that others shoulde take notice of them , to magnifie and praise his name with vs . Now , the Gentiles are heere to bee blamed , that they did neither the one nor the other . God being the end and marke whereunto all things tend , & the beginning or fountaine , from whom all good thinges flow ; ( wherof the Heathens were not ignoraunt ) yet by their knowledge , they were prouoked and brought neyther to glorisy him , nor to praise and thanke him .

Tim.

What instruction may we take from hence to our Edification ?

Silas

See the answere in the other Booke in the last line of the Page .

Tim.

What may be our instruction from hence ?

Silas .

That the knowledge which we haue of God & his properties , should lead vs to glorifie him , whereof the reasons be , because else it were in vain and frustrate , and we were better to bee without it , then not to haue the right vse of it .

Tim.

By what comparison may this instruction bee declared and 〈◊〉 forth ?

Silas

As our knowledge we haue of men , doth serue vs to some vse , to helpe vs to content and please them ; so the knowledge we haue of God , should lead vs , and further vs to the honouring of him . For , the knowledge we haue of his wisedome , should work in vs obedience and patience , & reuerence . His goodnesse being known to vs , should engender in vs Prayer , Loue , Confidence , and Thankfulnesse . Also , his power and truth , shoulde prouoke vs to trust in him , and to depend vpon him . Also , vpon the knowledge of his Iustice , we should bee mooued to feare him . His holynesse should driue vs from sinne , to liue in purity and vprightnesse , as we may resemble God , and be like him .

Tim.

Are not these things better known to Christians , then to the poore Heathens ?

Silas .

They are so : for the wisedome , power , and goodnesse of God , more appeareth in the worke of Redemption , then in the Creation : & the Scripture doth more clearly reueale God , and our dutie , then the book of the Creatures could do .

Tim.

What followeth of this ?

Silas .

That we are so much the more bound to glorifie God ; and the more to be blamed and punished if we do not . For God ought to be worshipped of vs more carefully , the more excellent knowledge wee haue of him .

Tim.

What is the other fault that the Heathen are charged heere withall ?

Silas

The sinne of vnthankfulnesse , which is odious to God and man . This their vnthankfulnesse did appear in that they did attribute vnto Fortune and Destiny , vnto Starres , to their owne wisedom , forgetting that God did guide and rule all things by his most wise and iust prouidence .

Tim.

How many wayes may men shew themselues vnthankfull ?

Silas

Very many wayes : First , by vtter forgetfulnes of God , the fountaine of all good . Secondly , if men do remember him , yet faile to mention and praise Gods goodnesse . Thirdly , if they mention it of selfe-loue , that it might be thought that they are great with God . Fourthly , if in words men do praise him , and in workes dishonor him . Lastly , if they part his honour betweene him and his creatures , as these Gentiles did .

Tim.

Wherein consists true Thankefulnesse ?

Silas .

In these three things . First , in ioy of heart , reioycing at the feeling of Gods goodnesse . Secondly , in profession of his holye name before men , prouoking them to extoll him . Thirdly , in an earnest desire & care to please God , by doing his will .

Tim.

What Reasons are there to mooue vs vnto Thankefulnesse ?

Sil.

First , it is commanded of God . Psal. 50. Secondly , it is a part of his seruice . 1 Tim. 2. 2. Thirdly , it tendeth to his honor , to be acknowledged disposer of the world Fourthly , it is due to him , and without wrong cannot be kept from him . Fiftly , it ioyneth men with Angels , whose worke in heauen , is to praise and thanke God . Sixtly , it is a duty that continueth in heauen in the next life after this . Lastly , it is the recompence that God looketh for at our handes for all his mercies , as it were our rent , charge , or homage , Psal. 116 , 12.

Tim.

What may be the meaning of the latter words of this Verse [ That they became vaine in their Imaginations , 〈◊〉 had their foolish hart darkned ? ]

Silas .

The Greeke worde , Englished [ Imaginations ] signifieth more then thoughts ; euen Reasonings , disputations , discourses done with weying & poising things : whereunto the Heathen Philosophers , attributing much , thorough the pride and conceite of their owne witty and subtle inuentions and disceptations , they fell into strange opinions and inuentions concerning God : Some vtterly denying a God ; others , doubting of it ; others , 1. Cor. 8 , 5. coyning a plurality of Gods , whom some would haue to be Corporeall , others incorporcall : the Romans erecting and numbering most lewde and abhominable men ( as Romulus , Simon Magus , &c. ) into the register & rank of Gods : the Egyptians doing worse then they , accepting Beasts ; as Oxen , Cats , Rats , Geese , Birds , Crocodiles , yca Onions and Leekes for Goddes , putting to death , such as killed any of these : withall , they ascribed to God corrupt worship , thinking to appease him , by gorgeous Sacrifices , dcuised by themselues ; by daintie banqucts , sumptuous playes , & goodly spectacles ; robbing See Actes 14 , 11 , 12 , 13. him of his prouidence , withdrawing from him the gouernment of sublunary and inferiour bodies , as being 1. Cor , 10 , 20 , 21. too base for God to meddle with ; appointing representations of him , vnbeseeming his Maiesty and glory : pretending , they must come to God by Images , as to kings by Courtiers . In all which , the Apostle saith , they proued Vaine ] both because they were deceiued of their opinion , neither obtained the end they aimed at . For , whereas they thought ( by such their deepe and wise inuentions ) to haue procured Gods fauour also , to enioy his blessings , and escape calamities , and to gaine vnto themselues an opinion of great wisedom , they met with the quite contrarie . For , they offended God , purchased many temporall plagues , and spirituall too ; and at last , were wrapt in cternall destruction , because ( like fooles which had their vnderstandings darkened , they preferred their owne vanities before truth , shadowes before substance , Idolles before the true God ; like Children , which set more by a Rattle or a toy , then by Treasure , Gold , and Siluer , and such precious things From which we may learne , what yssue and successe may bee looked for , of all humane inuentions in Gods seruice , and what they will proue at length , who frame their opinions and worship of God , not according to that truth seated in the heart by God , and shining in his workes , or after the prescript of his word . All such will not only be frustrate of their expectation , and finde that all their glorious wisedome , is but meere blindnesse , foolishnesse , & darknesse : but will incurre the high displeasure of Almighty God , and pull on their owne heads , his heame vengeance , as these Idolatrous Gentiles did . An happy thing were it for Papists , and all other superstitious persons , which forsaking the sure directions of God , follow their owne peruerse reasonings , and thrust vppon God Will-worships and good intentions ( as they be called ) to take warning in time by the harmes which came vnto the Heathens , for their rash godlesse presumption in this kinde , whereof more shall be said in the subsequent Verses .

DIALOGVE XIII . Verse 22 , 23 , 24.

When they professed themselues to be wise , they became fooles : for they turned the glory of the incorruptible God , into the similitude of the Image of a corruptible man , and of Birds , and of foure-footed beastes , and of creeping thinges : wherefore also God gaue them vp to their hearts lust , vnto vncleannesse , to defile their owne bodies betweene themselues .

Tim.

HOw is this Text tyed and linked in with the last ? by what orderly steps doth Paul go forward ,

Sil.

Heere is a newe Anticipation , or fore-stalling of a priuy obiection : the obiection not expressed , but vnderstood is this . O Paul why doe you accuse the Heathenish people of foolishnes and darknesse of mind ; doe you not knowe that they tooke themselues to bee wise , and had a same among men for great wisedome , yea & had the name ( their teachers I meane ) of Philosophers , that is persons studious , and louers of wisedome ? The Romaynes had their Cato , and diuers others renowned for great wisedome : Act. 7 , 22. and Greece had her seauen wisemen . In Egipt were men learned in al wisedome ; and do we not reade of wise men which came out of the East from amongst Heathens , to enquire where the king of the Iewes should be borne ? To this obiection the Apostle answereth , first granting indeed that in their owne opinion , and by profession to the world , they were esteemed for wonderfull wise men ; yet indeed and very trueth they were fooles : because by leauing and leaping out of the boundes of that knowledge which God had imprinted in their mind , and manifested in his woorkes ; and following their owne witty inuentions and sharpe conceits , they fell from that worship of GOD whereunto their engrauen light , and the sight of the Creature called them , vnto most grosse & abhominable Idolatry ; not only making such their Gods as were but Creatures , yea the basest Creatures , euen creeping things had diuine honour giuen them : but changing ( what lay in them ) the true Immortall and Spirituall God , and his glorious Maiesty into earthly corruptible and contemptible shewes and similitudes , which they adored religiously , forsaking the right spiritual worshippe of the onely true God , and so became fooles or rather mad in their folly , because they would maintaine it by pretext of reason .

Tim.

Vpon what pretences and apparance of reason did the wisest of the Heathens maintaine their heathenish Idolatry , in making Creatures Gods , and woorshipping God by Images , also making pictures and shapes of God : what had they to say ? what did they professe to bee the ground and motiue of such superstition ?

Sil.

Their pretexts and excuses deuised out of humane witte ( wandering from light of nature ) were sundry ; not much vnlike ( and some the very same ) with these which our Papists stragling from the light of the worde , now doe vse in the very like case for defence of their abhominable Idolles ; and which sometime the Israelites did pleade for Fxod . 32. themselues , when they declined from Gods loue and seruice , Ezek 8. 10. to such their owne inuentions . As first , that God being a Spirit separate from sense , therefore the people whose vnderstandings were grosse , must haue God visible by some shape . Againe , that they were not so foolish as to thinke the Images to be God , but only tokens and remembrances , and helps whereby to come to God : that as men come to Emperours by vnder-officers , so accesse to God must be by Saints , and inserior Gods ; which excuses and such like , are answered by Athanasius , Ambrose , and Augustine .

Tim.

Now let mee know of you , in what respect the true God is called incorruptible ; seeing mens Soules and Angels be so too , and how his glory can be said to bee changed , seeing it is immutable as himselfe is ? For me thinks it doth wel follow , that God being incorruptible cannot change ; and as himselfe is , so is his glory exempted from change , why then doth Paul say , they changed it ?

Sil.

The Angels and mens Soules be incorruptible , that is , free from corruption , alteration and change ; not originally by themselues , but by the will of God , who himselfe is such of himselfe , most necessarily and euerlastingly exempt from chaunge and mutation : yea and his glory also absolutely considered , is such as shall abide the same for euer , though heauen and earth passe away , it shall not alter : but his glory being relatiuely considered in respect of men as it is to be honoured and worshipped of his reasonable Creatures , it may bee and is often changed by the lewd impiety of wicked Idolaters , who corrupt his glorie two wayes ; both by making vnto them Gods , which by nature are not so , giuing diuine honour and seruice to things Created : and secondly by representation of God in visible shapes and Images , adoring him in and by such pictures and shewes as men fancy of him ; and after both these sortes did the Gentiles dishonour God , worshipping for Gods such as had not diuinity in them , also by framing similitudes of God to which they attributed diuine honor by erecting vnto them Temples and Altars , also offering sacrifices and prayers vnto the figures of men , beasts , and creeping creatures , so foolish they were and without vnderstanding .

Tim.

What be the instructions of this Text which we are to consider of ?

Silas .

First , such as in appointing Gods seruice doe lcanc to their owne reason and wit , they proue ridiculous and foolish , because in the ordering of Gods worship , Gods word only must be the rule ; when men leaue the word , they leaue wisedome and chuse folly . Secondly , that all wicked men are fooles , because in the ordering of their liues they leaue the word and follow their owne lusts . Thirdly , that euen the godly are so farre forth fooles , as they depart from the word of God which now to Christians is the square of Gods seruice , as the Law of Nature was vnto the Insidels .

Tim.

What other sinnes doth the Apostle charge the Gentiles withall ?

Silas .

With the sinne of Idolatry , which appeareth in these two things . First , they made similitudes & likenesses of God . Secondly , they worshipped those Images .

Tim.

But they wil say , they worship God , & not the Images ?

Silas

But the Apostle saith , they worship the Creatures and not the Creator .

Tim.

They will say they wrong not God , because still they minde to worship him ?

Sil.

That is not so , for they turned his glory into a base similitude , as of creeping things , which is a great dishonour to him . Secondly , they changed the truth into a lye , as if the incorruptible and inuisible God were like a mortall and corruptible Creature , which is a lye . Thirdly , they forsake the Creator , as verse 25.

Tim.

You thinks then that God is not worshipped at all if any other be worshipped with him ?

Sil.

It is true , or if he be worshipped any otherwise then himselfe hath commanded ; for as there is none to be religiously serued saue God alone , Math. 4. 10. so this God will be worshipped after his owne appointment .

Tim.

Doe not they also forsake God which are spirituall Idolaters , setting their harts vpon the Creature , as Riches , pleasures , & c ?

Sil.

They do so , for God alone will be feared and loued aboue all , and trusted in alone , as the first commandement enioyneth vs .

Tim.

What was the punishment of this their Idolatry ?

Sil.

The giuing of them vp to vncleane and vnnaturall lusts .

Tim.

What is meant by giuing vp men ?

Sil.

Not an idle and bare permission , seuered from Gods will , or a putting of sinne into men , but a withdrawing of his grace , or forsaking the Creatures and deliuering them vp ( as a iust Iudge ) to be ruled by Sathan and their owne lusts ; this is the greatest and most grieuous punishment that can befall a man in this life , because it is the encreasing of sinne , and hath new prouocations of Gods anger .

Tim.

How many kinds be there of giuing vp ?

Silas .

Two ; One in part onely , and for a time , into which the children of God may fall , as appeareth in Manasses , Dauid , Salomon , and Peter : the other , wholly and for euer , which the Reprobates fall into , as appeareth in Cam , Esau , and Iudas .

Tim.

What was our instruction heere ?

Silas .

To feare God greatly , seeing he can thus horribly and dreadfully punnish offenders , which disobcy his will : and if this be well thought vpon , it will make sinne far more hatefull to vs .

Tim.

What were they giuen vp vnto ?

Silas .

Vnto all kinde of sinne : but namely , vnto vnchast and vncleane lusts , touching generation : they were assaulted with an whole army of burning and vnconquerable desires , which were both effectes and punishments of their Idolatry : from whence as Riuers they did flow .

Tim.

What did we learne from this ?

Silas

To abhorre and abandon such filthy lustes , not only because they defile our bodies , which are the members of Christ , the Temples of the Holyghost , bought with a great price ; and are also sinnes against the bodie , 1 Cor. 6 , 18. but because they are the punishment of Idolatry . This is the Cockatrice which hatcheth such a pestiferous brood , as the punishment of vncleane lusts .

DIAL . XIIII . Verse 25.

Which turned the truth of God into a lye , and worshipped the Creature , forsaking the Creator , who is to be blessed for euer , Amen .

Tim.

WHat is the Apostles method heere , how doth he proceede in this matter ?

Silas .

As before in 23 , 24 , so now againe he openeth the Fountaine of that impurity in defiling themselues , and Iniustice toward their Neighbour , to wit ; their impiety toward God , and prophanation of his worshippe , which was the very Root and Mother of such abominable Children and branches , as filthy lusts and vniust actions be : that which he called the changing of his glory , in verse 23 , now he tearmeth the turning of his truth , that is , those true principles touching Gods eternall power and God-head , engrafted in their mindes ; and that which before he named the Image or likenesse of a corruptible man , is heere named ( falsity or a lye ) because it represents him falsly , and ascribeth to him a lying kind of worship : for God will not be eyther pourtraied by an Image , or serued in an Image , or by or before one . All such worship howsoeuer it be by Idolaters intended and directed vnto God , yet it is not so accepted of God , neither indeed is it giuen to him at all , but vnto Idols , as Paul teacheth , 1. Cor. 10 , 19 , 20. therefore it is better translated ( they serued the Creature ) passing by , or forsaking the Creator ; then thus ( more then the Creator ) but if we reade it more or rather ) then it is like to that in Iohn 3 , 19. and Luke 10 , 14. thus ye haue both the connexion of this Text with the former , and the interpretation of the phrases therein in some part .

Tim.

What is the drift of this Verse , at what marke dooth it ayme ?

First to proue ( as hee did before , verse 23. ) that the Gentiles , howsoeuer they knewe the Law of Nature , touching the worship of the true God , yet did violate and transgresse it by their grosse Idolatry . Secondly , to lay out the Iustice of God , in bringing vpon them , that heauy punishment , mentioned verse 24. whereof their grosse Idolatry was the true and proper cause .

Tim.

Tell vs now what is the sum of this Verse ?

Silas .

It is a liuely description of Idolatry , which is a changing of the true God into a lye , and worshipping of the Creature , to the contempt of the Creator .

Tim.

What is meant by the truth of God ?

Sil.

The God who is true , as before , verse 20. the glorie of God , being put for the God who is ful of glorie and Maiesty : so heere the [ Truth of God ] is put for the most true God , and such true notions as men haue naturally in them concerning the nature of God .

Tim.

How is the true God defaced by an Image made of him ?

Silas .

First , because when God is represented by an Image , something is attributed and giuen to him , which he is not ; as that he should be visible , finite , incomprehensible , mortall , corruptible , earthly . Secondly , that is denied him , and taken away from him , which in trueth is his owne , namely ; his eternity , immensity , inuisiblenesse , immortality . So euery Image of God , is a false and lying representation .

Tim.

Wherefore is an Image called a Lye by our Apostle ?

Sil.

First , because from Idolles was taken away that which they were , for they were no more counted wood and stone , though in truth they still were so . Secondly , that was yeilded to them by Idolators , which they were not ; as namely , the likenesse of God , to wit ; of the power and nature of God .

Tim.

What do ye further note in this Verse ?

Silas .

That there be two degrees of Idolatry . First , to make Images of the Deity . Secondly , to serue and giue them worship , by outward gestures of kneeling , lifting vp hands , praying before them , offering Incense , &c.

Tim.

When it is said [ they worshipped the Creature aboue the Creator ] is it meant they worshipped both Images & God , but Images more then God ?

Sil.

No , they did not somuch as giue the second place to God , but wholly neglected him , being whollie addicted to the worship of the Creature .

Tim.

Is this true in all Idolaters which worship Images ?

Silas .

It is so : for whatsoeuer they pretend , yet God is not worshipped at all , where he is not worshipped aright and alone : therefore , is Idoll-seruice tearmed in Deut. 22 , 17. and 1. Cor. 19. Diuell-seruice .

Tim.

What learne we from the end of the sentence , wherein he saith of God , he is to be praised for euer ?

Sil.

Thus much , that Idolaters haue no good successe of their enterprise with their practise : for , howsoeuer they seeke to rob God of his glorie , and to change his truth for a lye , yet he remaines God , to bee praised and blessed for euer : for all that men can do , is not able to alter Gods glorie or truth , he abideth alwaies one and the same , like himselfe , God , woorthy to be blessed for euer . Rom. 9 , 5.

DIAL . XV. Verses 26 , 27.

For this cause , God gaue them vp to vile affections : for euen their Women did change their naturall vse into that which is against Nature : and likewise also the men , left the naturall vse of women , and burned in lust one towardes another .

Tim.

W Hat doth this Text containe in it , for drift , order , and matter ?

Sil.

The Apostle , to the end he may better cleere and free from exception and reproach , the Iustice of God , in punishing the Gentiles , and more thoroughly beate downe and tame their pride and ouer-weening ( a maine stop and enemy to the Iustifying grace of Christ ) he now so toucheth their punishment , as that their shameful vncleannesse ( not to bee named but with detestation ) is withall more particularly and fully laide out , yet with much modesty , most foule and vnhonest thinges being vttered in seemely and honest tearmes . In which , he describeth their more then beastly impurity ; First , by the mouing and meritorious cause thereof , in the first tearm of the text [ For this cause , ] that is ; for their Idolatry sake , because they chaunged the most glorious God , contumcliously into an Idoll . Secondly , the chiefe agent or working cause is mentioned ( GOD deliuered them . ) This God doth not as an euill authour intising to sinne , but as a righteous iudge punishing most iustly sinne by sinne , Idolatry with impurity and vncleannes : as a Iudge doth commit and giue vp a malefactour to be tormented by the Executioner , so God deliuereth Idoll-seruers to be tormented by Sathan and their owne lusts .

Tim.

Before ye go any further in vnbowelling and ripping vp the members of the Text , declare yet more distinctly what belongs to this ( deliuering vp ) and how God can doe it , and yet not be partaker of Sinne ?

Sil.

This speech of [ Deliuering vp ] our Apostle seemeth to haue taken it out of the Psalme 81. 12. where God saith thus , My people haue not hearkened &c. therefore I haue deliuered them vp vnto the frowardnesse of their hearts , that they might walke after their owne counsels . This [ Deliuering vp ] comprehends the soure actions , whereof the first is , that God with-draweth his grace , both light of knowledge , God blindeth men saith August when he doth not ealighten them , and hardens when he doth not sosten . and gouernment of his spirit ; which being remoued , the sinner must needs fall into wickednesse , as a staffe falleth when the hand is remoued which vpheld it ; and as the earth is couered with darkenesse when the light of the Sun is gon from it ; or as a Ship must sinke when Mariners are all gon out of it . In this action God is iust , for it is a righteous thing with God , to forsake such as first willingly depart from him , and to take his grace from such as do contemne 2 Chro. 15. 2. it , and hate to bee ledde by it . The next action of God in giuing vp a Sinner , is , that beside forsaking him , he also stirreth vp his lusts , and enclineth them vnto euill , against which , Dauid prayeth in 119. Psalme : Lord incline not my heart vnto Couetousnesse . And of this Salomon saith , God turneth the hearts of Kings whither he will , as the riuers of water : also in the Psalme it is written , God turned the hearts of the Egyptians , that they should hate his people Israel ; vnto which may be added , sundry such like sentences out of Esay 63. Ioshua 11. 2. Chron. 25. Ezek. 14. Whence Augustine 〈◊〉 , that beside suffering , and forsaking , God deliuereth by a certaine incitation ; that though he put the motion of Sinne into no mans heart , yet he inciteth , inclineth and disposeth it whither hee will ; as one that hath power , not onely ouer the bodies , but ouer the mindes of men also . God , sayeth Augustine , worketh in the harts of men , to incline their wils whither soeuer it pleaseth him , either to good things , according to his mercy , or to euill things , according to his Iustice ; and that by his iudgement , being sometime open , & sometime secret , but alwayes iust . His third action is , offering and presenting occasions of sinning , to such as bee already destitute of his grace : whereunto pertaineth that in the Psalm , that their Table should be a trappe and stumbling blocke . Psal. 69. 22. And who knoweth not that false Prophets were a snare to Achab , & occasions of his error ? 1 , Kings . 18. And that the aduersities which hapned to the Egyptians in their owne Land , and to the Israelites in the wildernes , were occasions to the one of more hardning , & to the other of blasphemy and infidelity ? These occasions happen , both inwardly by motions and thoughts suggested to the minde , and outwardly by troubles , pleasures , plenty , &c. Which when they light vpon a good heart guided by Gods grace , turn to their good , and further them to amendment of life ; but if they happen vpon a wicked minde , they are occasion of greater and more sinne , vnto which yet by inbred corruption they are prone enough . The last action of God in this iudgement of [ Deliuering ] is the putting ouer an vngodly person , which refuseth to be ruled by God , vnto the regiment and power of Sathan , and their owne vile passions , to bee more and more defiled and alienated from God : that as they like best to bee led by them , so they should be giuen vp to their own deuises which they loue ; which falling vnto them from God , as a punishment , and all execution of punishment hath the condition of goodnesse and iustice in it ; and seeing all men that so are punished , do first by their iniquities deserue to bee deliuered ; and finally are not compelled , but doe euill freely by their owne consent ; therefore God so effecteth this punishment of giuing vp to vncleannesse , as hee is in no wise authour of the vncleanenes , as it is a sinne : for he is a God who willeth no iniquity , no vnrighteousnes shall dwell with him : and as hee extreamely hateth sinne , being contrary to his most holy nature and pure Law , so hee will extreamly and eternally punish it : wherein he could not be iust , were hee the author of sinne , or 〈◊〉 & tempter to it , or approuer of it as it is a fault and desection .

Tim.

What is the Doctrine of this place , with the reasons and vses ?

Sil.

That in the vncleane actions of the wicked , God is more then a sufferer , euen a iust auenger , and so by his will and power , willeth and effecteth their wicked workes as his righteous iudgements . Reason heereof , both testimony of Scriptures affirming of God that hee dehuereth , giueth vp , sendeth the spirit of slumber , hardneth , maketh obstinate , turneth the hearts , deceiueth men , makes the cares of men heauy , their heartes fat , &c. Which import more then permission , euen an action of God , not instilling and droppiag in sin , but inflicting it as a recompence of former sinnes , as it is saide in the end of this verse and Chapter 11 , 9. Also if we shall shut out God from disposing the works of wicked men , wee should depriue him of more then the one halfe of the gouernment of mankinde , and rob him to his great dishonor , both of his prouidence and omnipotency ; if wee make him but an idle beholder and looker on , and a bare sufferer , as if something might be done which he would not haue done , or could not hinder , then where is his Almightinesle ? And how truely is it written , that none can resist his will ? & he works all things after the counsell of his will , and doth whatsoeuer pleaseth him in heauen and earth ? for by this Doctrine of naked and idle permission , something should bee done , which God is not pleased nor willing to haue done . The vse of this point ( for this present , ) is not onely to discouer and conuict the errour of such as for preposterous defence of Gods iustice to the wrong , and preiudice of his power and prouidence , doe obtrude and thrust vpon God a 〈◊〉 and naked permission and desertion ; but also to desire and exhort al Christians vnfaignedly and greatly to feare the offence of such a God as hath not onely our fame , goods , bodies , liberties , wiues , children open to the stroke of his iustice ; but the necks of our soules bare and naked to the Axe of his vengeance to smite them spiritually , with greater measure of sinnefull filthinesse , of all Gods iudgements the most horrible , when the minde which should gouerne the whole man , and all our actions , become subiect to most cruell and vile lusts , which be the more grieuous tormentours , the neerer and more inward that they bee ; sithence also such as God hateth vnto destruction , them hee finally and wholy giueth ouer to such guides as Sathan & diuellish affections , to be gouerned by . No stronger bridle from Rom , 11. 7. sinne then this consideration .

Tim.

It is now fit time to slide into our Text and to consider the thing it selfe whereunto they were deliuered , what is it called and what is meant by it ?

Sil.

The thing is affections vile or shamefull , and dishonorable affections ; which importeth not onely burning and flames of lusts and whatsoeuer is sordide , vnhonestand loathsome to chaste eares meant before by vncleanenesse , and lusts of their owne heartes , Verse 24. But most filthy acts , both actiuely which they committed toward others , and passiuely which they suffered themselues from others . Aud as their punishment is generally expressed in this word , so more particularly in the next , which declare the monstrous impurity of both sexes , both Women and Men in the act of generation , going against natural course ordained of GOD , for propagation and encrease of mankinde .

Tim.

What do ye call the natural vse of man and woman ?

Silas .

The vse of their bodies for generation , which is according to the order that God hath set in Nature . This order is ; that our kind should be continued by generation , and the order hath three parts First , that man be ioyned to a woman . Secondly , that one man be ioyned to one woman . I hirdly , that one man and one woman be lawfully ioyned .

Tim.

What things are required to this lawful ioyning ?

Sil.

Some things are conuenient onely , as paritie and likenesse of age , of qualities , of estate . Other things are necessarie also , as these fiue things . First , that the parties married , be without degrees forbidden in Scripture , Leuit. 18. Secondly , that there be a betroathing some distance before the mariage . Math. 1 , 17. Deut. 22 , 23 , 24. Thirdly , that the parties be of one religion , both worshippers of the true God . Deut. 7 , 3 , 4 , 5 , &c. 1 Cor. 7 , 39. Fourthly , consent of Parents , or of such as are in stead of Parents . 1 Cor. 7 , 38. Lastly , consent of parties , their mutuall liking and agreement . Gen. 2 , 23. and Gen. 24 , 57 , 58.

Tim.

What Lusts are against this order ?

Sil.

Some are inordinate onely , some also vnnaturall and beastly .

Tim.

What sins doe ye refer to inordinate lustes ?

Silas .

Fornication , Whoredome , Adulterie , Incest , Rape or forcing , Polygamie , or hauing more wiues then one at once : this was the sin of the Fathers ; for it was against Gods ordinance , yet it was their secret sinne , because in those times , it was not noted as a falt , or so iudged to be .

Tim.

What sins refer ye to vnnatural lusts ?

Silas .

Buggerie , which is an vncleannesse with beasts : Sodomitry , which is an vncleannesse betweene them of one sexe .

Tim.

Why is it called Sodomitry ?

Silas .

Because the Sodomites are the first we reade to haue committed this sinne : also , they were outragious in the committing of it . Gen. 19 , 4. 5 , 6 , 7 , &c.

Tim.

When be sayde [ they receyued such recompence as was meet ] what was this to say ?

Silas .

That God did punish ! dolaters , to shew his iustice ; and he did it with a fit punishment to shewe his wisedome . This place plainly proueth , that in sin there Acts 17. is something which God worketh , and not suffereth only . Sinne hath three things in it : First , a motion or action , Iames 1 , 4. on , which as it is such , is of God , in whom we all moue , and liue , and haue our being . Secondly , the naughtines of the action , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this is from our selues & Satan , not from God : as a Waggoner , when he strikes a lame horse is cause of his moouing , but not of his halting , which commeth from imperfection in the beast . The third thing is Anti-iustice , the recompence or retribution for former offences ; this is from God as Author : for it is iust Esay . 3 , 10 , 11 with God , to render to men after their workes , good 2 Thes. 1 , 6 , 7. to them which do good , and euill to such as do euill : & here we haue the end wherefore God deliuereth to vacleane and vile lusts , that by order of Iustice he may repay sinners their due .

Tim.

If there be a diuine Iustice , then it must needes bee ill with wicked men , and wel with good ?

Silas

True , it must be so , for so Iustice requires , which giueth to euery man his due : but because this doth not alwaies appear to be so , this proues that there is a iudgment to come . 2 Thes. 1 , 4 , 5 , 6.

Tim.

What learne we by this ?

Silas .

That it behooueth all men to feare sinne , especially not to lye in any sinne , because there is a most wise and iust God to reckon with vs .

Tim.

What are wee taught by the fitnesse and meetenesse of this punishment ?

Silas

That there is infinite wisedome in God , to allot paine and iudgement answerable and like to their sin . This should serue to encrease the feare of offending God , who knoweth how to fit sinners their payment , correspondent to their fault ; and to proportion the punishment to the sinne , drowning Pharaoh in Water , who caused the Israelitish Children to be drowned : and striking that hand of Ieroboam , where with he would haue stricken the Lords Prophet . And worthily giuing vp these Idolatrous Heathens , to dishonor their own selues with most base lusts and deeds , because they had dishonoured God , by giuing his Godhead and worship , to most base ignominious creatures .

DIAL . XVI . Verses 28 , 29.

For , as they regarded not to acknowledge God , euen so God deliuered them vp to a Reprobate minde , to do these thinges which are not conuenient : being full of all vnrighteousnes , fornication , wickednesse , couetousnesse , maliciousnesse .

Tim.

WHat is the drift of this Text ?

Silas .

Generally to conuict their guiltinesse , and to shew what need they had of the grace of Christ , but especially to lay foorth the equity of Gods iudgement against Idolaters . The equity of God , is this ; that as they did not iudge it right , to render vnto God his knowne worst ip , so God in his Iustice tooke all Iudgement from them , that they should not know what was conuenient and good for themselues , nor equall and rightfull toward their neighbor , as henceforth he sheweth at large .

Tim.

What is meant heereby [ That they did not acknowledge God ? ]

Sil.

Two things : First , that they had not God before their eyes . Secondly , that they thought God had nothing to do with their matters : for they neglected God and ran into his displeasure , being led to do euill , by forgetting God to bee witnesse and iudge of all men . Moreouer , that they neglected God , yea , and derided the true knowledge of God , preferring their owne inuentions ; and so their sin was not of simple ignorance , but of wilfull blindnesse .

Tim.

What lesson was giuen vs heere ?

Sil.

That it is a good meanes to preserue vs in well doing , if we consider that Gods eye is euer vpon vs , to note and obserue vs and our doings ; and that it is a grieuous fault to scorne the true knowledge of God .

Tim.

What is heere meant by a Reprobate minde ?

Sil.

Not persons reiected , and reprobate of God , for diuers of these were elect ones ; but such a minde as is destiture of iudgement and voide of common reason , taking euill for good , and good for euill ; also passiuely a minde reproued and disallowed both of God and all good men .

Tim.

Doe ye not thinke some elect to be sometimes of a Reprobate mind ?

Sil.

Yes surely , before their calling , as Paul , Manasses , and the Theese vpon the Crosse , and they spoken of 1 Cor , 6 , 11. also diuers Reprobates were neuer giuen vp to a Reprobate mind , but contrariwise , some of them haue had a Ciuill mind , guiding their actions according to reason , together with great shew of godlinesse for a time ; as Iehu , 1 Kings . 10 , 29. and Demas , 2 Tim. 4 , 10. and Iudas , Math. 26.

Tim.

What should this teach vs ?

Sil.

Charity , to hope well of all . Secondly , patience to beare with all men , in the spirit of lenity so long as there is any cause of hope . Thirdly , wisedome to discerne of mens mindes by their workes and actions .

Tim.

What difference do ye put betweene a Reprobate mind , a Ciuill mind , and a Religious mind ?

Sil.

The Reprobate mind , doth neither feare God nor reuerence man , and regardeth neither right nor wrong : The Ciuill mind regardeth man , but doth not reuerence God : The Religious mind , both feareth God , and reuerenceth man , dooing good , and auoyding euill , of Conscience toward the commandements of God .

Tim.

What learned we from the particuler rehearsall of those sinnes and transgressions where-vnto they were giuen vp by the reuenging hand of Gods iustice , flinging them ( as it were ) from an high Rocke into a deepe downefall and pit of vices ?

Silas .

Three things : First , how corrupt and miserable mans nature is without Christ , being a very sinke and Sea , rather of most vgly loathsome sinnes and vices . Secondly , we learne how many enemies we haue to fight against , euen so many as there be corrupt lustes . Thirdly , how much we are beholding to Christ for pardon of sinne , and grace of new birth , whereby so foule and inumerable vices are couered and cured . Fourthly , we may learne to detest all appearance of Idolatry , which God doth so seuerely punish , by giuing vp to such filthy sinnes , as so many Tormentors .

Tim.

What was noted heereby , that they are saide to be full of all vnrighteousnesse , the first effect and fruit of their reprobate mind ?

Sil.

That corruption is spread into and ouer the whole nature of all men before their conuersion . Secondly , that our life is thereby stuffed and ouer-laden , or fraught with vices of all sorts , which arise and spring out of that Fountaine of naturall corruption .

Tim.

What is meant by vnrighteousnesse ?

Sil.

Not a peculiar vice , but that which containeth the breach of all duties to our neighbor , as 1 Cor. 6. 9. as also in the 16. verse of this Chapter , it imports al those leud manners whereby they hurt their Neighbours in their persons , or substance , or name , contrary to the rule of naturall Iustice .

Tim.

What is called Fornication , the first kinde and part of Iniustice ?

Sil.

The vncleannesse of vnmarried persons touching Vnrighteousnesse set out by the parts . generation : vnder it is meant all vncleannesse that way , whereby they did defile the chastity and bed of others , against the seauenth commandement .

Tim.

What be the stirrers vp , and nourishers of this vice ?

Sil.

Pride in apparell , Belly cheare , corrupt talke , vnchast company , wanton dancing , vncleane touching , loue songs , light and lasciuious playes , idlenesse , &c.

Tim.

What be the remedies of this vice ?

Sil.

Labour in our calling , prayer , moderation in dyet , fasting , mariage , meditation of Gods will , and temporall iudgements vpon his Children , and vpon the wicked both temporall and cternall .

Tim.

What meditations doe ye meane ?

Sil.

Such as these be : First , that it is a sinne which polluteth the Temple of the Holy-Ghost . Secondly , it maketh 1 Cor. 6 , 12 , 13 , 14 , &c. the members of an Harlot . Thirdly , it robbeth Christ of that right he hath in the bodie . Fourthly , it is a sinne against the body . Fiftly , it hath prouoked Gods vengeance in this world . Sixtly , it deserueth Hell fire , 1. Cor. 6 , 9.

Tim.

What doth wickednesse signifie ?

Sil.

The pleasure , studie , and setled purpose , endeauour and labour which an euill man taketh , that he may hurt another ; examples heereof , we haue in the Iewes , who tooke great paines to hurt Christ : Also , in the false Prophets , which tooke great paines and labour to deceiue simple soules .

Tim.

What Reasons may mooue vs to auoyde this wickednesse ?

Sil.

Because it maketh men like the Diuell that wicked one , who goeth about taking great labour & paines to destroy men : and for this cause , he is called that wicked one , and that euill one in Scripture , euen in regard of his excessiue paines which he putteth himselfe vnto , that he may annoy and hurt men .

Tim.

What call you Couetousnes ?

Silas

A greedy desire of hauing more , though it bee with wrong to others , the loue of money , a will to bee rich . 1 Tim. 6 , 9 , 10.

Tim.

By what similitude may the Nature of a couetous man be declared ?

Sil.

Of Fire , consuming all fuell : of the Graue , deuouring carkasses , of the Horse-leech , still sucking and drawing , neuer satisfied . Prou. 30 , 15. This Vice comprehends all sorts of thefts and cunning trickes , to coozen others of their goodes against the eight Commaundement .

Tim.

What be the effects of Couetousnes ?

Sil.

First , it choaketh the word . Math. 13 , 22. Secondly , it benummeth the Conscience . Thirdly , it maketh goods our God . Col. 3 , 5. Fourthly , it is the roote of all euill . 1 Tim. 6 , 10.

Tim.

What remedy for it ?

Silas .

1. Prayer . 2. Meditation . First , that God careth for our liues . Mat. 6 , 23 , 24 , 25 , 26. Secondly , that wee came naked into the world , and shall goe naked out of it . Iob 1 , 21. Thirdly , that our liues consist not in riches . Luke 16. Fourthly , that it maketh vs slaues to our own seruants . Psal. 9 , 6 , 7. Lastly , that it banisheth the loue of God , and feare of God , out of our hearts .

Tim.

What is it that ye call Maliciousnes ?

Silas .

The word which the Apostle vseth , either signifieth that vice whereby men waxe weary of well-doing , called sluggishnesse : or else that habit of naughtinesse , whereby one is disposed in all things to do viciously & lewdly . A generall inclination to all euill and vicious manner , being opposite to vertue , which is an habite or disposition to all good and honest actions .

DIALOGVE XVII . Verse 29.

Ful of Enuy , Murder , Debate , Deceite , taking all thinges in euill part , Whisperers , Backbiters , Haters of God .

Tim.

WHat do ye call Enuy ?

Silas .

That vice , whereby men vexe and grieue for the good of others , as Cain enuied Abel , because his Sacrifice was farre better , Saul Dauid , because hee was more loued and honored of the people ; the Iews Christ , because manie flocked to heare him , and see his Miracles .

Tim.

For what causes are we to suppresse and striue against this affection of enuy ?

Silas

Because it is a diuellish vice , making men like to Sathan , who enuied our first parents happinesse . Secondly , it is iniurious to God himselfe , and not onely to our neighbor , of whose good we ought to reioyce , and not to enuie .

Tim.

How doth enuy any iniury to God ?

Silas

First , it doth rise vp against the authority of his word , forbidding it . Secondly , it also controlleth his wisedom in the distribution of his gifts ; for , it misliketh that others should haue what wee want , yet they haue nought but what God will .

Tim.

For what other causes must wee labour to bridle enuie ?

Sil.

It is against Charity , which reioyceth in the good of others , as in our owne . Also , it is an vnreasonable affection , because it breedeth continuall matter of disquietnesse : for the enuious man is neuer at rest , there will alwayes be somewhat to repine at . Secondly , it maketh vs to repine for that which is ours , touching vse , as all other mens guifts bee ours for vse ; as the cye seeth for the whole bodie , so it is amongst Christians . Thirdly , enuious men do that to others , which they woulde not haue done to themselues . Lastly , Enuie leadeth to Crueltie , as Cain to the murthering of Abel , Saul to the killing of Dauid , the Pharisies to the crucifying of Christ .

Tim.

What is the duty contrary to this ?

Silas .

To reioyce for the good of others , as though it were our owne good , as Paul did . Phil. 1 , 3 , 4. Colos. 1 , 3. 1 Thes. 1 , 2.

Tim.

What is the next vice ?

Silas .

Murder : by a Synechdoche all kindes of murther be vnderstood .

Tim.

Why is murther placed in the middle betweene enuie and debate ?

Silas .

To teach what be the ordinarie occasions and grounds whence murther ariseth , and so to warne men as they would flie murther , to auoid those vices of enuy and strife . For Enuie as the Mother , bringeth forth murther as her daughter , as in Cains example , Gen. 4.

Tim.

What cal ye murther ?

Silas .

It is an vnlawfull taking away of life from anie reasonable creature . For Beasts may be killed for vse , & malefactors for example : so that it is done by the Magistrate , and iustly or legally .

Tim.

By what Reasons doo ye shew the hatefulnesse of this sinne ?

Silas .

First , it is against the Commaundement [ Thou shalt not kil . ] Secondly , it taketh away precious life , which cannot bee restored . Thirdly , it defaceth Gods Image . Gen. 9 , 6. Fourthly , it iniureth the Common-wealth , in spoiling it of a member . Fiftly , it procureth horrour of Conscience , as to Cain , Gen. 4 , 13. Sixtly , the dishonour of Gods name , as in Dauid , 2 Sam. 12 , 14 Seuenthly , losse of goods , bodie , and soule . Gen. 9 , 5. Reuel. 2 , 18. Eightly , it spotteth a mans race and posterity . Lastly , it bringeth infamie vpon his name , and dishonoureth him in the eies and estimation of men .

Tim.

How many kinds of murther be there ?

Silas .

Two : it is either of ones owne selfe , or of others ; and that is either in purpose , or in acte , by giuing counsell ; by writing , as Dauid ; by striking , as Ioab ; by with-holding necessaries of life , by not rescuing others .

Tim.

What be the common causes of selfe-murther ?

Silas

Three : First , despaire of Gods mercie , as in Iudas , Mat. 27 , 4. Secondly , feare of worldly pnnishment or shame , as in Achitophel , 2 Sam. 17 , 23. Thirdly , penury or want of worldly goods , as in some poore people ; which are plunged in remedilesse , or extreme penury .

Tim.

What things do occasion the murther of others ?

Sil.

Couetousnesse ; as in the murther of Naboth , 1. Kin. 21 , 2 , 13. ; enuy in killing , as Abel , Gen. 4 , 8. Wrath and reuenge , as in killing Abner , 2 , Sam. 3 , 27.

Tim.

What doe ye call debate , a sinne against the sixt commandement ?

Sill.

It is strife when persons of contrary desires and opinions , runne into differences , and fall out into variance and dissention , it both occasioneth and also doeth follow vppon murther committed .

Tim.

In what things is debate exercised ?

Sil.

Either in matters of religion , or about worldly affayres , and that either out of loue to gaine , or vpon vain-glory .

Tim.

What reasons haue ye to keepe men from debate and contention ?

Silas .

First , it is a fruit of the flesh . Gal. 5 , 20. Secondly , it is the breach of Charity . Thirdly , it disgraceth our profession . 1 , Cor. 6. 2 , 3 , 4. Fourthly , it is a sport to Sathan , who delights himselfe in setting vs togither by the cares . Fiftly , it is an offence to God . Sixtly , it is a scandall to his Church , 1 , Cor. 11 , 12. Seauenthly , the end of it is very fearefull , whereas peace is both pleasant and profitable . Lastly , it maketh vs vnlike to Christ and good men , who seeke and pursue peace : and like to Sathan and wicked men , who delight in strife and warre . Therefore the best way is , either not to open the flood-gate of debate , or being opened to stop betimes , for none knoweth what will be in the end ; as in deseases , so debates stay them in the beginning .

Tim.

What do ye call deceit ?

Sil.

That vice whereby men subtilly and cunningly hide their meanings by some colourable words or deedes , that they may hurt and intrap others : as Cain when he had led Abel into the field ; and Iudas when he betrayed Christ with a kisse , and generally when one thing is pretended , and another thing is done , more specially when men vndermine the life and safety of another .

Tim.

What reasons be there to keepe vs from deceit ?

Sil.

First , it is a member of the old man . Secondly , it is a breach of the law of God which commaundeth simplicity , and forbiddeth guile . Thirdly , it woundeth the conscience . Fourthly , it hurteth our credite , for it is a reproach to be counted crafty and deceitfull , a Fox like Herod . Fistly , it doeth make vs odious and mistrustfull to all that knowes vs . Sixtly , it is a marke of Sathans child ( O thou childe of the Diuell full of all subtilty , Acts. 13 , 10. ) Lastly , to these meditations wee must ioyne prayer and watchfulnesse ouer our hearts , which bee deceitfull aboue measure .

Tim.

What is the duty contrary to this ?

Sil.

In all thinges to speake as we thinke , and to vse simple plainnesse in our words and deeds : yet in some cases trueth may be wholy kept in , or vttered in part without deceit , if there be iust occasion , and may be done without hurt to Gods glory , or dammage to our neighbour .

Tim.

What is meant by taking things in euill part or malignity ?

Sil.

When those things which are well done , and cannot be taken ill , or so done as they may fauourably be well taken , are peeuishly wrested to an ill construction and meaning : these fiue last rehearsed sins , are against the sixth precept , being against the life of our neighbour secretly or openly .

Tim.

Is it not therefore that some translate this word ( euill conditioned ? )

Sil.

Very true , because such men as consirue thinges in ill part , are not content with any mans conditions , they mislike and carp at euery thing and person : examples wee haue of Dauids brethren , who tooke that ill which hee meant well , when hee offered combat to Goliah : also many of the Iewes tooke Christes doctrine and miracles in ill part , as if he had done them of vaine glory , or by the help of the Diuell .

Tim.

Doe not Gods children offend this way ?

Sil.

They doe so , as is to be leene in Ely , who took the good actions of Anna in euill part , attributing that to drink , which she did of deuotion .

Tim.

What thinke ye of these dealings ?

Sil.

They go against charity which taketh all things in good part so far as trueth and reason will giue leaue .

Tim.

Can ye giue vs example of such charitable taking things ?

Sil.

Yea , often in our Sauiour , who tooke well the act of such as brought Children vnto him , and stil construed to the best , the doings of his weake Disciples : and of the woman that powred the boxe of oyntment on his head Mat. 26 , 10. 11.

Tim.

What is the difference between whisperers and backbiters , and also wherein doe they agree ?

Sil.

They differ in this , that the former do secretly and closely hurt the credit of his neighbour by rounding in the eare : the latter sort do it more openly . 2. The backe-biter spareth no mans fame , but whisperers set stryfe onely among friends . Also they agree in very many things . First , they both wound the name of their neighbour . Secondly , they doe it in his absence , and behinde his backe . Thirdly , they both haue the Diuell on their tongue . Fourthly , they both report false thinges , or speake trueth to an euill end . Lastly , they both vse cunning in broching their tales vnder these and sueh like vailes : I am sorry to heare such a thing , I am loath to speake of it , and I pray you say nothing of it , and I wish well to the party , &c.

Tim

Which of them is the worst ?

Sil.

The whisperer , because he doth all vnder a hand so as he is not knowne , hee stingeth more secretly , and so as one can prouide no preseruation against his poyson .

Tim.

What reasons should moue Christians to eschew those vices of whispering and back biting ?

Sil.

First , they are against the worde that sayeth , Thou shalt not goe about as a tale-bearer amongest my people . Leui. 19 , 16. Secondly , they do to others what they wold not haue done to themselues . Thirdly , of these vices aryseth much discord and debate , as it is written , Without woode fire is quenched , and without a tale-bearer strife ceaseth .

Tim

What is the duty of a Christian in this behalfe ?

Sil.

Not to speake euill of others behinde their backe , but to tell them playnly their faults in loue and wisedome , for this will not breed displeasure ( as some thinke ) but rather it will get fauour at the last , so it be done in loue and wisedome , with due obseruation of circumstances , and consideration of a mans owne calling and guists .

Tim.

But vnto Tale-bearers what is to be done ?

Sil.

They are to be driuen away with an angry looke , as the East winde driueth away the rayne : they therefore doe sinne much which receiue tales with a delight to heare other mens sinnes : for if there were no receiuers of tales there would be no bringers of tales ; the one hath the Deuill in his care , the other hath the Deuill on his tongue . Lastly , such shall enter into heauen as receiue not false reports against their neighbour . Psal. 15 , 3.

Tim.

But what thinke ye , are all complaints to be accounted whisperings and back-bitings ?

Sil.

No , if these conditions be obserued , First , that the party complayned off , be first duely admonished . Secondly , if the complaint bee put to such as haue power to redresse the fault . Thirdly , if the complayner secke nothing but the amendment of the party . Lastly if hee grieue that hec hath cause to complayne , and pray for his conuersion , doing all in loue ; these two last vices are forbidden in the ninth commandement .

Tim.

What is the next vice ?

Sil.

Haters of God , such as be hated of God and be haters of him ; such be al back-byters and whisperers , persons which deserue the hatred of God .

Tim.

Are there any which be haters of God ?

Sil.

There be such , as this place and other moe do mention , God doth not deserue any hatred of them , but rather hath in him all causes of loue , both goodnesse and beauty : but it commeth to passe , that men hate God through that naturall corruption which they deriued from Adam ; for whilst man bare Gods Image , he loued him and was loued of him , but when he put on Sathans Image & was vnlike to God , then began he to hate God , and was hated of God .

Tim.

Are there not degrees of hating of God ?

Sil.

True , there be so : First , some doe it and know it not . Secondly , there are some that hate him and know it . Thirdly , there are some which are secret haters of God . Fourthly , there are some which are open haters of God .

Tim.

By what markes may it be knowne that men hate God ?

Sil.

By these especially : First , by seldome praying , or coldnesse in prayer . Secondly , by neglecting to praise him , or doing it without delight . Thirdly , by hating or hurting his Children . Fourthly , by beeing loath to thinke , or speake , or heare of God , as Atheists . Fiftly , by ordinary disobedience to his word . Sixtly , by not procuring the good , or by seeking the hinderance of his Gospell , being enemies to Religion . Lastly , by murmuring and repining vnder his correcting hand .

DIAL . XIX . Verse 30.

Doers of wrong , proud boasters , inuenters of euill things , disobedient to Parents .

Tim.

WHo be meant by doers of wrong ?

Silas .

Such as be contumelious , or despitefull reproachers of others , in an insolent manner , insulting petulantly ouer others .

Tim.

How many wayes may wrong be offered and done ?

Sil.

Sundry and many wayes : First , wrong may bee done in thought , word , and deed , also to soules , bodies , goods , or name , also by doing euill that we should not doe , and leauing vndo e some good that we should do : also , by fraud and violence : Moreouer , wrong may bee done in our particular callings , when the duties thereof be not well done ; as also in priuate affaires , and in place of iudgement : this is vilest .

Tim.

What reasons may keepe vs from doing of wrong ?

Silas .

First , that we may bee like God , who doth no wrong to any , and shew our selues his Children . Secondly , that we may be vnlike Sathan , whose plotting and practise is continually how to doe some wrong . Thirdly , we would haue no wrong done to our selues . Fourthly , it is directly against Gods word . Fiftly , it dopriueth men of Heauen : 1. Cor 6 , 9. vnrighteous persons shall not inherite Heauen . Sixtly , it bringeth iudgment euen in this life , as in Iesabels example , whereas the contrary , that is , to deale iustly , procureth many blessings as in the example of Iob. Lastly , it hurteth our name and woundeth our Conscience , and it is a cause that wrong is done to our selues : for with what measure wee meate to others , that shall be meate to vs againe , Mat. 7 , 2.

Tim.

What is pride ?

Sil.

An high conceite of our owne excellency , cyther arrogating to vs what we haue not and are not , or beeing too high minded for that we haue .

Tim.

What is the matter of Pride ?

Sil.

The guifts of body and mind supposed , or in truth possessed .

Tim.

What be the remedies of this vice ?

Sil.

First , to consider the danger which is great and certaine as it is written , God resisteth the proud , 1. Pet. 5 , 5. And pride goeth before a fall , Prouer. 16 , 18. Secondly , to remember Christs example , as Phil. 2 , 5. Let the same minde be in you , which was in Christ . Thirdly , to thinke what promises be made to the vertue of humility , 1. Pet 5 , 5. God giueth grace to the humble . Fourthly , to thinke whereof we are made , and whither we must goe ; for dust we are , and to dust we must returne , Gen. 3 , 19. Lastly , how vnfit we are to any good , and that al the good wee haue or doe , it is giuen vs , 1 Cor. 4 , 7. Finally , pride in the minde is the same , that a swelling is in the body .

Tim.

What call ye boasting ?

Sil.

To glory or insult in any thing , whereas many proud men boast of that that they haue ; the boaster is one who brags of that which he hath not .

Tim.

How many kinds be there of boasting ?

Sil.

One necessary , vrged by importunity of euill men , such as Paul vsed 2 , Cor. 11 , 16. Secondly Christian boasting , which is a holy confidence in Christs merits . Thirdly , a vaine and foolish boasting , which is a boasting of things we think we haue done , or which others haue done by our means : or of wickednes this is the worst boasting .

Tim.

What reasons against this foolish boasting ?

Sil.

First it breaketh a rule of the word , euen that rule which biddeth vs to be modest and lowly . Secondly , it is a signe of a vaine and ambitious heart . Thirdly , it maketh vs resemble the Diuell . Math. 4 , 9.

Tim.

What do ye call inuenters of euill things ?

Sil.

Such as are not content with the euils that bee already in vse and practise , doe study to finde out new euils ; as the proud man he inuenteth new fashions , the couetous man hee inuenteth more wayes of gaine ; the opressor , inuenteth new cruelties and torments ; the Epicure inuents new deuices , new pleasures and delicates . Such were Tiberius , Sardanapalus , Phalaris , who rewarded such as found new delights and new torments .

Tim.

What Reasons against this vice ?

Silas .

The euils which men do inuent , do commonly hurt the inuenters . Psalme . 7 , 15. They shal fall into the pit which they digged for others .

Tim.

Wherein doth disobedience to Parents shew it selfe ?

Silas .

First , in their impatient bearing of corrections . Secondly , in an vnwillingnesse to obey things commanded well and iustly .

Tim.

In what things chiefely , are Children to shew obedience to parents ?

Silas .

In two things : First , in choise of their Calling or Trade of life . Secondly , in their marriage and choise of their yoake fellow . This may appeare by the example of our first Parents , whose marriage God their Father made . Secondly , by the example of Isaac , Iacob , Sampson , who were ruled by their Parents in their matches . Thirdly , by 1. Cor. 7. Fourthly , Children are more in power of their Parents , then their other goods . Fiftly , by the Law of Vowes , Num. 30 , 4 , 5. for if a promise made of a Childe to God , is of no force when parents dissent , much more may parents breake the promise which their children shall make of themselues to other men . Lastly , Marriages made without consent of Parents are against the Law of Nature , and of the Lord , & are commonly accursed of God .

Tim.

For what reasons is disobedience to parents , to be loathed of all Christians ?

Silas

First , it is against the fift commandement , which saith , honour them , Ephes. 6 , 1. Secondly , it is against the Instruments of our life , education , and learning . Thirdly , it is against them which bear the image of Gods authority . Fourthly , it bringeth many curses , as short life to disobedient Children . Hee that despiseth his Mother ( saith the Wise man ) the Rauens shal pick out his eyes , Prou. 30 , 17. Also Absolon came to a fearfull end , being a disobedient Childe .

DIAL . XX. Verse 30.

Without vnderstanding , Couenant-breakers , without naturall affection , such as can neuer be appeased , Mercilesse .

Tim.

WHat do yee meane by those that are without vnderstanding ?

Sil.

Such as haue vnderstanding , and cannot vse it ; but deale as men voide of reason and counsell , vnaduisedly and headstrongly , following their passions . These men breake the rule of the word , which chargeth vs to walk wisely . Secondly , they are vnlike vnto God , who doth all his things by wisedome and counsell . Thirdly , they purchase much woe to themselues , thorough their foolish and rash dealing . Fourthly , they disgrace their persons , their actions , and oftentimes their profession through foolishnesse .

Tim.

What Lesson was then giuen heere ?

Sil.

That wee vndertake nothing without good and due deliberation ; Establish thy thoughts by counsell , sayeth Salomon in his Booke of Prouerbes .

Tim.

Who are these Couenant-breakers ?

Sil.

They who will abide by no Couenants , Leagues , or promises , further then it is to serue their turn . These men they are vnlike to God , who is faithfull in all his promises . Secondly , they shal neuer come into the lords Tabernacle , Psal. 15 , 1. Thirdly , they are enemies to humane society , the band whereof is fidelitie and truth . Fourthly , they bring forth a fruite of the flesh , Gal. 5 , 20. and breake the Law in a maine point , Math. 23 , 23. vnder these be meant , all which deny things committed to their trust , or deceiue trust put in them .

Tim.

How many manner of Couenants be there ?

Silas .

Two : Religious and Ciuil . Of ciuil Couenants there be two sorts : First , publicke ; for publicke duties in respect of a place . Secondly , for priuate duties in respect of priuate Callings .

Tim.

How else deuide ye couenants ?

Sil.

Nationall betweene Countries , personall betwixt particular persons .

Tim.

What do ye call naturall affections ?

Sil.

Such as be amongst them of one bloud and kindred , as betweene parents and children , husbands and wiues , kindred , countrey , heathens , yea Christians also voyde of these .

Tim.

What doth it differ from humane and Christian affection ?

Sil.

Humane affection is that whereby wee embrace all men as men : naturall affection is that whereby wee imbrace them which are neere vnto vs by bloud : Christian affection , is that whereby we loue good men , because they belong to Christ .

Tim.

Who are they that can neuer be appeased ?

Sil.

Such as being once offended , will neuer bee reconciled againe : also such as can agree with none , nor brook the conditions of others : these men they are contrary to God , who is ready to bee appeased . Secondly , they make God their enimie , who hateth such as are enimies to peace , yea reiecteth all their seruice done to him as abhominable . See Math. 5. 23. 24. 25.

Tim.

Who are mercilesse men ?

Sil.

Such as cannot pitty any man , but are cruell , fierce , hard-hearted .

Tim.

What reasons to driue vs from mercilesnes ?

Sil.

First , it is against Gods commandement and nature . Secondly , it maketh men also to bee mercilesse to vs , because wee cannot pitty them that are in misery ; the Heathers were full of cruelties , as also the Turks in their wars , shedding the bloud of men , women and children without all pitty ; casting men to beastes , and causing men to kill one another at sword playing .

Concerning the forenamed sins which are 23. in number , we are generally to obserue these few and short notes . First , that he first setteth downe one worde ( vnrighteousnesle , ) which comprehends them that follow , as kindes and parts of vnrighteousnes . Secondly , that they are here to be considered not simply as sinnes , or causes of sinnes , but as effects and punishments springing from the root of Idolatry . Thirdly , that he nameth not all the branches of iniustice to men , ( see more Gal. 5. 19. 20. Col. 2 , 8. ) but the most principall and such as then reigned most amongst the Heathens . Fourthly , that though an imputation bee here laid vpon al the Heathen , who are vniuersally blamed without exception , because few among them liued ciuilly , and all were by nature giuen to them ; yet no doubt all were not alike guilty ; and further howsoeuer all these sins were not found in euery one , yet all were guilty of some one or more of them . Moreouer , he doeth accuse the Romanes directly to bee faulty in these transgressions , but indirectly framing his speech vnder the persons of others , to decline enuy ; letting them rather see in the mirrour of other mens liues , what themselues were by nature , then plainly charging them to do such things . Lastly , there is a great difference betweene godly Christians and prophane Heathens , in respect of these vices ; which howsoeuer Gods regenerate children may fall into some of them , of frailty and by strength of temptation ; yet they are not giuen wholy , and for euer ouer vnto any of them , nor bee full fraught with them .

DIAL . XXI . Verse 31.

Which men , though they know the Lawe of God , howe that they which commit such things are worthy of death , not onely doe them , but fauour them that doe them .

Tim.

WHat is the purpose of this Text ?

Sil.

To she we the wickednesse of mens hearts , how far it goes where it is not restrayned , that is , not onely to doe great euils , but to like & praise them who are euill doers ; wherein he doth more amplifie their guiltines , because they were not onely committers of euill , but sauourers thereof .

Tim.

What is meant by the iudgement of God , and how did the Gentiles know it ? whence 〈◊〉 they their knowledge of it ?

Sil.

By iudgement or righteousnesse of God , the morall law often commandements is not vnderstoode , because this was neuer giuen but to the Iewes ; and that which hee speakes of death , declares that it must bee expounded of the iudiciarie or coectiue and correcting power of God , whereby he doth repay good to them which do good , and euill to them who do euill , life to the righteous , death to the sinners . This iudiciary law is called iudgement or iustice , because by the immutable order of iustice , it is requisite that rewards and paines be repaied to men as recompence of their workes . It is tearmed the iudgement of God , because it doth not belong to God as a contingent effect of his free will , which he may doe , or not do as he will ; but as a naturall attribute is in God , and by him vnchangeably expressed and executed , 2. Thes. 1 , 6 , 7. Whereas the Gentiles are saide to know this iudgement , the meaning is ; that they well vnderstood the law and iudgement of God , to allot death to them which did such crimes , and that vnto such crimes death did so firmely and necessarily cleaue by Gods iudgment , as whether God did inflict , or for some time spared , yet the doers of such things were worthy of death , that is , some kind of punishment tending to destruction : euen of Hels destruction , the Gentiles were not altogether ignorant , as by Virgil and other Poets may be collected . This iustice of God the Heathens knew , by light of Nature . Secondly , by witnesse of their owne Conscience , and by experience in the daily examples of diuine reuenge . Hence Draco appointed death to the breakers of his lawes , and Gentiles iudged Adulterers vnto death , Gen. 38 , 24. Also the Barbarians , Acts , 28 , 4 , bewray murtherers worthy to dye in their iudgement .

Tim.

What death are they worthy of , which doe such things against the Law of God , imprinted first in mans minde , then written in Tables of Stone ?

Silas .

Both naturall death , violent death , and death eternall ; this eternal death standeth in a separation from God and in a sense of paine-full torments in body and soule : it is to be suffered in Hell , a Prison , a Lake , a place of darkenesse , a depth , in the company of the Diuell , wicked Angels , and Reprobate men , and for euer without end , infinitely without measure .

Tim.

How is this paine and smart of this death shaddowed out in Scripture ?

Silas .

By the similitude of fire and Brimstone ; the effects of this paine be , weeping , howling , and gnashing of teeth : this paine shall endure as long as God endureth , euen euerlastingly .

Tim.

What vse is to be made of this description ?

Sil.

First , it should humble vs much , to think that we deserue such an vnhappy condition . Secondly , it should make vs flye from sinne , that hath pulled it vpon vs . Thirdly , it should stirre vp a loue to 〈◊〉 Christ , that hath himselfe suffered the paines of this death , to free vs from it . Fourthly , it should moue in vs great pittie towards such as do lye in sin , and be in the Highway vnto this death . Lastly , it should breed great carefulnesse to keepe others from sinning .

Tim.

What sinnes are chiefely to be auoyded of vs Christians ?

Sil.

Sinnes against our knowledge , because they giue greatest wounds to our conscience , and so most trouble the peace of our owne hearts . Secondly , they draw after them the greatest downefall in this world , which is the sinne against the Holy-ghost . Thirdly , they procure greatest wrath and punishment after this life . Lastly , they haue in them flat contempt and Rebellion against God .

Tim.

May not Gods Children sinne after their knowledge ?

Sil.

They may and do , as appeareth by Dauids praier , Psal. 19 , 13. and practise , Psal. 51. Also , by the example of Adam , Manasses , Solomon , and Peter : but in these sinnes , the godly differ much from the wicked ; for the godly fall into these sinnes seldom , with a strife of heart against them in the doing , and great griefe of heart afterwards ; as also , encrease of care and watchfulnesse against new temptation : but none of these things bee in the wicked , but the quite contrary : for , they run headlongly and wilfully into euill , and are without remorse , and returning to God .

Tim.

What is it to fauour those that do euill ?

Sil.

To consent vnto their wicked deeds with approbation : this may be done many waies , as by praising , by counselling and perswasions , by hiring and rewarding , by defending , by dispensing , by pardoning , or procuring pardons , by concealing and hiding , and by pleading for them : also by silence , and not reproouing , or not punishing all these worthy of death .

Tim.

How may their fault bee set out , which fauour euill doers ?

Sil.

By the example of Arch-rebels , which wil maintaine all that rise vp against their Prince . This is an high pitch and degree of sinne : and in a very dangerous case they stand , who be risen to this height of iniquity , especially in this light of the Gospell .

CHAP. II.
DIALOGVE I. Verse 1.

Thou therefore art inexcusable ( O Man ) whatsoeuer thou art that iudgest : for in that same wherein thou iudgest another , thou condemnest thy selfe , for thou that iudgest , doest euen the selfe same things .

Tim.

WHat is the purpose of this Text ?

Silas .

The general purpose , is to shew the guiltinesse of the Gentiles , but especially to discouer & reprooue a close kinde of sinners , who tooke themselues to be righteous & without fault , because they reproued others , and could not themselues be blamed of the world ; these sinners the Apostle telleth them , that it is little helpe to them , that the world cannot iudge them , seeing they are iudged of their own Conscience , and of God . The text hath a reproofe in the first words . Secondly , a reason in the rest .

Tim.

This indeed is the commonly receined opinion , that the Apostle hauing in the latter end of the former Chapter reproued and conuicted open and bold offenders , doth now in the beginning of this Chapter blame another kinde of trespassers amongst the Gentiles , which were more polliticke , and sinned with more cuning , neither doing openly nor allowing such grosse crimes as were mentioned before , but taxing and condemning them both morally by precepts , as did Cato , Socrates , &c. and ciutlly by their lawes , as Solon , Lycurgus , Draco &c. Yet in secret and priuately did the same things . Some also there be which thinke that Paul hauing reprehended such as abused their contemplatine knowledge , and contrary there vnto bad run into foule Idolatry against the first Table , now taxeth such as abuse their practicke knowledge , trespassing against their neighbours , contrary to the knowne rules of common equity ; but what doe you thinke of the connexion of this Chapter with the former ?

Sil.

The first Particle of this Text [ Therefore ] doth well cleare it to me , that this whole sentence is inferred and dependeth vpon the former words in the last verse of the precedent Chapter , so as he doth not take vp a reprehension of a new sort of sinners , but goeth on still to conuict the same transgrcssors , but with a new 〈◊〉 . Hitherto he hath reasoned from the effect of euill workes done by the Gentiles against God and men , to wit ; the wrath and punishment of God reuealed and executed vpon them , whereof it followeth strongly that the Heathen by their works deseruing damnation , could not thereby challenge Iustification . Heere he argueth and concludeth the same thing from a Testimony or iudgement of euery mans owne Conscience , not from that particular morall iudgement of some learned Philosophers , as Scneca , Plato , &c. or that ciuil iudgement of certaine Law-giuers , condemning to punishments , vices which themselues did ; but from the vniuersall iudgement which is in al men naturally , and bindeth all . Sithence all men doe condemn themselues , yea euen for such things as they blame in others , yet themselues do them : it followcth that euery one without all excuse , is guilty in the iudgment of GOD , and therefore cannot be iustified by their workes .

The summe of this first verse is thus much : ye acknowlodge , & account them which doe such euils ( as before spoken off ) worthy of death : yet you your selues do know that either in whole or in part , priuately or publikely ye do such thinges ; therefore in your owne iudgement you are condemned whatsoeuer ye doe pretend for your excuse . Paul by an Apostrophe directeth his speech vnto one man , to shewe thereby that it is the condition and case of euery one : for there is none liuing but must approue that iudgement of GOD in Verse 23. and which doeth not many things against it euen by the witnesse of his owne conscience . The parts then of this Chapter , be principally these two . First , by a new reason he proueth that Heathen men cannot be iustified by their workes , Verse 1 , 2. Secondly , hee remoueth and answereth both the generall pretences and excuses of all men , Verse 3 , vnto Ver. 12. and the spcial allegations , first of the Getiles , from ve. 12. vntil 17. Secondly , of the Iewes from Ver. 17. to the end of the Chapter .

Tim.

Doth the Apostle speake against all iudging of others ?

Sil.

Nothing lesse , for there is great vse of both publike iudgement , and priuate : the vse of publike iudging is the preseruation of humane 〈◊〉 , which consisteth in the defence of good men , and punishing euill men by the sword of the magistrate . Also the vse of priuate iudging is to reclaime tractable sinners , and to make obstinate sinners Reason . inexcusable .

Tim.

What things may stay vs from the hard iudging of others , when they haue falne ?

Silas .

These Meditations . First , that happily wee haue done the same offence , or else we may do it heereafter , Gal. 6 , 1. or if we do it not , it is because we are not tempted to it . Also , that some other way wee haue offended as greeuously , or may heereafter . Also , all hasty , vncharitable , and curious ludgements , are for bidden by our Sauiour Christ , in Math. 7 , 1.

Tim.

How doeth the Apostle meane , that those that condemne others , do the same things ?

Tim.

The meaning may bee this : First , that they did transgresse the Law of God , as others did , though not alwayes in such crimes . Secondly , they did those things secretly in the motion of their minde , which others did outwardly in the action of their life .

Tim.

What was the instruction from hence ?

Sil.

That it is the note of an Hypocrite , to beare with his owne faults , and to be sharpe against others . This is proued by Mat. 7 , 34. and 23. also by the example of the Pharisies .

Tim.

Whence commeth this ?

Silas .

First , from blindnesse , that they discerne not their owne sinnes . Secondly , from malice , which they beare to other mens persons . Thirdly , from curiositie in prying too neare into others faultes : for by this policie , Satan keepeth them from reforming themselues , by bufying them too much in censuring of others : therefore , in the reprouing of sinne , wee are thus to proceede ; to begin with our selues , and to bee more seuere with our owne sins , then with other mens .

Tim.

What Reasons of this duty ?

Silas

First , from the commandement of the word ; the righteous man first accuseth himselfe . Secondly , because euerie man knoweth himselfe , and ought to haue more care of himselfe . Thirdly , our selues being rectified and amended , then in our admonition towards others , wee shall deale more wisely and charitably , with hope also of better successe towardes our Neighbour , and more comfort to our selues .

Tim.

Do you take it to be vtterly vnlawfull for any man to iudge or censure another of that Vice , whereof hee himselfe is culpable ?

Sil.

If he which censureth , or giueth sentence against another , for that wherein he is commonly known to be faulty , then he doth giue offence vnto others , and cause them to thinke him an Hypocrite . Howbeit , if he bee a publicke person , he offendeth neither against his office , nor the Lawes which require sentence against malefactors : if he be a priuate man , he offendeth not against his Brother whom hee hath iustly blamed , saue by being a scandall to him , and being an occasion to him , to continue still in his sinne , because he seeth his reproouer doe such things which he would not do , if he thought them euill .

Tim.

What further instruction may this first verse affoorde vnto vs ?

Silas .

Namely this ; That all men are held guiltie before God , euen by force of selfe-iudgement , or in-bred conscience . The reason is , euery man doth something , which he knoweth to be euill , and to deserue Gods vengeance : either he committeth some outward and odious fault , for which not himselfe alone , but the worlde can censure him : or howsoeuer he so suppresse his passions of wrath , enuy , reuenge , hatred , couetousnesse , ambition , pride , &c. as they doe not breake out as pussles and botches in his face and hands , yet they boile within , and like sparkles out of a furnace , so there rise vp out of the corrupt and vncleane soule , many noysome lustes and desires , whereof they cannot be ignorant in whom they be . Socrates one of the best mannered Philosophers could say , that by nature hee was incontinent , though by Philosophy he brideled that affection from running into action . The vse of this instruction is twofold . First , it stoppeth the mouth of all Iusticiaries which seeke to establish a righteousnesse by their owne workes , as if they could stand iust before God , and by their owne deeds ; whereas euery man hath his owne heart to condemne him ( and therefore , God much more to iudge him ) as guilty of doing one thing amisse , or other , or many things rather . Whereas an absolute freedom from all faults is required in him who will bee pronounced righteous by his owne doings . Secondly , heere is an admonition for all men , but chiefly for such as haue authority to gouerne and iudge other , that they be verie carefull to auoide ( what may be ) to become selfe-condemners and Iudgers , by failing in such matters , as by their place and office , they are driuen to sentence and punish in their inferiours . For it is a thing full of dishonestie and scandall , when a man may worthily haue it replied vnto him ; Physitian heale thy selfe .

DIAL . II. Verse 2 , 3.

But we know , that the iudgement of God is according to truth against them which commit such thinges : and thinkest thou this ( O Man ) that condemnest them which do such things , and doest the same , that thou shalt escape the iudgement of God ?

Tim.

WHat is the drift of this Text ?

Sil.

To reproue those which stoode vpon mens iudgements , and neglected Gods iudgement , that is ; they thought all well , so long as men thought well of them , not regarding what GOD iudged of them , which was chiefly and asore all to be thought on .

Tim.

How fitly doth this Text agree with the former ? Also in what sence is Gods iudgement affirmed to bee according to truth ? And how do we know thus much ?

Silas .

This verse was a proof of that which was written in the first verse : for there he saide , that men which condemned themselues , are without excuse ; but are so guilty , as they cannot escape : the reason heereof is now rendred , because the iudgement of God is according to truth ; and therefore , though men would blinde themselues , putting out their owne eyes , yet that cannot be done ; and were it done , it cannot help , for God will finde them out . By iudgement is meant , both Gods gouernment of things and persons in this world , namely , his iudiciary power , in inflicting paine ; and also the action of the last and great day , when God will giue recompence to euerie man , as his workes be . This Iudgement is saide to be ( according to truth ) not so much for that he iudgeth not after outward shews and appearances , but searcheth the hearts , 1. Sam. 16 , 7. as because it is a righteous vnpartial iudgement , looking not to persons , as corrupt men do in their iudgement , but to the quality of the offence . This we are saide to know , both because it is certaine , and the certainty heereof euidently appeareth to al men generally and obscurely by light of nature , imprinted in all mens minds , whereof before Chap. 1. verse 19 , 20. and this is meant heere : and more specially and clearly by the witnesse of the word , often auouching God to be righteous in his iudgement , and holy in his waies , Psal. 99. and 76. and 145. Paul abhorring with detestation , the least thought of any iniustice in God , Rom. 3 , 5. and chap. 9 , 14.

Tim.

What dooth the Apostle teach heere , touching the Iudgement of God ?

Sil.

Two things : First , that his iudgement is true , equall , and iust : Secondly , that it is certain and vnauoidable .

Tim.

What learned we from the former ?

Sil.

That God doth iudge otherwise then men doe iudge , now heerein is the difference : that men do iudge 1. Part. according to outward appearance ; for men do iudge according to that they do heare & see , because they know not the heart , and cannot tell with what minde euerie thing is done : for this is the cause that men are so soone and much deceiued : as it may appeare , first , in that men take some to be good which bee otherwise , as in Isaac , who thought well of Esauꝭ and Paul who thought well of Demas ; & the eleuen Apostles , who had a good conceite of Iuda . Also men are deceiued in iudging some men euill which be good : example heereof , we haue in Dauid towards Mephibosheth , Sedekiah towards Ieremie : Therefore in these cases , men are to iudge well of all men , so long as they haue no cause to the contrary , especially so long as they see good in them , which may giue hope . Secondly , so to seeke the good opinion of men , as we do not rest in it . Thirdly , if any of vs be deceyued in others , to remember we are no gods .

Tim.

Now tell vs how God doth iudge .

Sil.

God iudgeth all persons and things , truly as they are , because hee most perfectly seeth and knoweth all things , euen the verie secrets of mans heart .

Tim.

What should this worke in vs ?

Silas .

These things ; First , that with great care we approue our liues vnto God in all vprightnesse . And secondly , that gouernors labour to be like vnto God , endeuouring what lyeth in them , to iudge truly of persons and things . Thirdly , that we reuerence all Gods iudgements , though they seeme straunge to vs . For the godlesse men , yea thorow weaknes of iudgment or strength of temptation , the godly too do thinke , and are readie to speake hardly of Gods gouernment , either as if there were no diuine prouidence , or as if it were not equall ; paines and afflictions being the portion of good men most commonly , & euill men well rewarded with good things , as if they were good men . This stumbled euen Iob , Ieremy , Dauid : but all our carnall thoughtes , must heere strike saile and giue place to this Oracle of God , that his iudgements now and heereafter , will be found iust , and iustly executed . Which trueth , as it ought to stop our mouths , and to awake our security , that we perish not by hope of impunity , so it affoords vndoubted comfort against confusions and apparant oppression . 2. Thes. 2 , 7.

Tim.

Why is the iudgement of God vnauoydable ?

Sil.

First , because of his omnipotency , whereby he can draw all men before him . Secondly , because of his decree whereby it is established . Lastly , wee cannot auoyde the iudgement of our owne conscience , much lesse GODS iudgement .

Tim.

What vse was made of this trueth ?

Sil.

It should mooue all men to amend themselues , seeing all men must come to account . Secondly , it should work in Rulers a great care of their actions , seeing they also can not escape the iudgement of God .

DIALOGVE . III. Verse 4 , 5.

Or dispisest thou the riches of his bountifulnesse , and patience and long sufferance ; not knowing that the bountifulnesse of God leadeth thee to repentance ? but thou after thy hardnes & heart that cannot repent , heapest vp and treasurest vnto thy selfe wrath against the day of wrath , and of the declaration of the iust iudgement of God .

Tim.

FIrst speake something to the method and disposition of the Text , how doth it agree with the former , and of what parts doth it consist ?

Sil.

The blessed Apostle doth now bend himselfe against the vaine excuses and pretexts by which those selfe condemners doe deceiue themselues . The first is the hope of impunity , by the lenity of God , giuing good things out of his bounty or kindnesse , bearing with the abuse of his benefits out of his patience , and forbearing a great while to punish , out of his long sufferance ; therefore say sinners , he will neuet punish . Hereuppon as wanton Children or dissolute Scholers . which espy the gentlenes of their gouernors ; or as Birds which marke the lcar-crow , not to moue or hurt , waxe bold and fearelesse . So these sinners imagine of God , that hee will euer spare , because hee presently striketh not , they want only contemne him and his kindnesse . The parts of the Text be two : the one concerneth the generall goodnesse of God toward euill men , set downe in three words . The second is , a reprehensicn of the abuse of his goodnes , which that it might pierce deeper and moue more , is set downe by an interogation , and an Apostophe . Doest thou ?

Tim.

What is the drift of this Text ?

Sil.

To checke such as being euill , yet thought themselues Scope . righteous and in Gods fauour , because they were not punished of God , but prospeted : vnto these men the Apostle saith , that their prosperity and fredome from punishment was a token of Gods bounty , patience , and long sufferance , but not of their vertue and goodnes .

Tim.

What is meant here by bountifulnesse ?

Sil.

The kindnes whereby God is inclined to do good Interpretation . euen to all manner of men ; or a profitable and beneficiall kindnesse . As in Luke 6 , 35.

Tim.

What is signified by patience and long sufferance ?

Sil.

Patience is that vertue whereby God forbeareth punishment , and by long sufferance is meant , that whereby God beareth a long time with the wicked ; long keeping backe and refrayning his wrath before hee punish them ; notwithstanding they still goe on to heape sin vnto sin .

Tim.

What is meant by the riches of his bounty and patience ?

Sil.

The plentifull and large aboundance of these things according to the phrases of Scripture ; as rich grace for aboundant grace , and , dwel richly , that is , aboundantly . Col. 3 , 10. Rom. 9 , 13. Eph. 1. 7. & 2 , 5.

Tim.

What is it to despise these things ?

Sil.

To make no vse of them for amendment of life ; for to suffer a thing to ly by vs without any vse , argueth a neglect of it , that it is not esteemed .

Tim.

What were the lessons gathered from hence ?

Silas

Sundry , and in order these which follow : First , Instructions . that we must be like to God in these properties : bountifull , patient and long suffering , as he is . Col. 3 , 12. Secondly , that outward blessings belong to the wicked , as well as to the good : For his Raine falleth , and his Psal. 77. 1 , 3. Sunne shineth vpon the good and bad , Mathew 5 , 45. Thirdly , that the godly are not to fret , when they see the vngodly prosper : for it is a checking of Gods bountie and patience . Fourthly , that manic are neuer the better for the benefits that God giueth them , but rather the worse , being hardened by kindnesse . Lastly , that it is a dangerous estate to be free from crofses & ful of welth ; for such shall fall into impenitencie , and hardnesse of heart .

Tim.

What would Paul haue vs to vnderstand by that speech [ not knowing ? ]

Silas

Therein he doth both vpbraide and refute the brutishnesse and stupiditie of these sinners , that whereas the blessings of God , so many , so long continued , so The end of Gods bounty . great , ought to haue euen drawne and haled them vnto such a kinde and bounteous giuer ; so blockish and foolish they were , as they were not onely no whit stirred therewith towards God , as they did the more neglect , nay contemne him , and yet did promise to themselues , impunity & safetie . This was sencelesse and beastly ignorance and wickednesse . Whence we learn , both how out of measure wicked mans heart is , being without Gods grace ; how vnable to moue it selfe to God , though God reach out vnto them the hand of his benigoity : and also in what perilous condition they doe liue , which haue store of good things , and are without the spirit of Repentance , they are worse then Beasts .

Tim.

In what sence is it saide , that the bounty and kindnesse of God leadeth men to repentance ?

Sil.

That Gods benefits in all reason , should mooue men to amendment , and men are to make such an account , that Gods kindnesse inuiteth them vnto repentance . When he giueth benefits , he giueth meanes of repentance , but the grace of repentance he bestoweth on his elect .

Tim.

What lesson was giuen heere ?

Silas .

That euery good blessing of God is as it were Right vse of Gods kindnesse . a Sermon of repentance : also , the more benefits wee haue , the more cause we haue to loue and please God by doing his will .

Tim.

What doe ye call an hard heart ?

Silas .

Such a one , as will not be softned and mooued Abuse of Gods bounty and kindnes . by benefits and instructions , nor broken with threatnings and corrections , the which in Scripture is set forth by the similitude of a stone , Ezek , 11 , 19 , also of an iron sinew , and of a fatte brawny heart , Psal. 119. which dulleth all the sences , and maketh them vnfit to doe their Offices . Mans heart is naturally hard , but this hardnes is encreased much by our owne peruersenesse and obstinacy .

Tim.

By what degrees doe men fall into hardnesse of heart ?

Silas .

First , by wicked thoughts and lusts . Secondly , Of hardnesse of heart . by yeelding vnto them with consent of the heart . Thirdly , the putting them or bringing of them into action . Fourthly , the often practise of sinfull actions . Fifthly , an obstinacy to continue in euill customes , from whence commeth hardnesse of heart , Iames , 1 , 14 , 15.

Tim.

What be the causes of an hard heart ?

Sil.

The first cause is God himselfe , as Iudge , not as Causes of it . Author : God hardened Pharaohs heart , Exod. 9 , 12. Secondly Sathan , Sathan entred into Iudas . Luke . 22 , 3. Thirdly , man himselfe : Pharaoh hardned his owne heart . Exod. 8 , 15. Fourthly , Impunity , or freedome from punishment . Fifthly , the prosperity of the wicked , as meanes and authors : this had almost preuailed to harden Dauids heart , Psal. 73 , 13 , 14 , 15.

Tim.

What be the kindes of an hard heart ?

Silas .

Two : First , that which is felt and perceiued . The kinds of it . Secondly , the other not felt nor perceiued .

Tim.

What is the hardnesse of heart which is felt and perceiued ?

Sil.

When the heart though it feele no present ease , yet it is grieued for sinne , and desireth to be partaker of ioy , and vseth the meanes , as in Dauid , Psal. 51.

Tim.

What is the hardnesse which is not perceiued ?

Sil.

When men doe eyther carelesly liue in sinne without desire of vsing the meanes to come out , as they in the first of the Prouerbs , verse 21 , hated knowledge and did not chuse the feare of the Lord . Or else , when men doe purposely resist the spirit of God in the vse of means as the Iewes , Acts , 7 , 51 , Yeresist the Holy Ghost .

Tim.

What be the remedies of an hard heart ?

Silas

Those which follow : First , admonition , priuate and publike . Secondly , corrections being blessed , which must be asked of God . Thirdly , meditation of Gods vnspeakeable kindnesse . Fourthly , prayer and hearty consession of sinne to God , and al this done in truth and constantly .

Tim.

What doe these words containe , thou heapest and treasurest vnto thy selfe wrath against the day of wrath ( and of the declaration of the iust iudgement of God ? )

Sil.

A seuere commination or threatning of a most heauy vengeance at the last , vnto such as abuse the great kindnesse and lenity of God , and are not bettered , but made worse rather , by his bounty and patience .

Tim.

How is this vengeance declared and set forth ?

Silas .

Three wayes : First , by a similitude taken from humane and earthly affaires of men in this world , who hauing plentifull riches , doe treasure and lay vp in store that which afterwards they will vse in conuenient time : euen so wicked men which in time of Gods patience bearing with them , doe increase their vnthankfulnesse and other sinnes , though they feele nothing for the present , yet afterwards they shall feele it farre more grieuously , their vengeance comming vpon them as a Treasure heaped vp in more full measure , it being the manner of God to recompence the delay in punishing with the weight of punishment ; see the like phrase of Treasuring vengeance , in Deut , 32 , 34.

Tim.

What should this teach ?

Sil.

That they are in worst case of all others , whom God doeth most blesse and beare with , except they 〈◊〉 . Secondly , that all men shoulde feare to abuse and prouoke Gods patience , not presuming of safety because of it , but by it taking occasion of speedy turning to God , least there come an after-clappe , yea a most woefull reckoning in the end .

Tim.

How else was this vengeance set forth ?

Sil.

By the cause , in this word ( to thy selfe ) which signifieth , that themselues brought all the mischiefe vppon their owne heads .

Tim.

What vse of this ?

Sil.

It cleareth God from all cruelty , seeing the cause of mans ruine is in himselfe : as it is written , O Israel thy destruction is of thy selfe . Hosea 13 , 9. Secondly , it teacheth all men to haue great care and heede to their owne hearts , because all their woe springeth of themselues . Aboue all things keep thy heart . Pro. 4. 23.

Tim.

How else was this vengeance declared and set forth in our Text ?

Sil.

By the circumstance of time , when it shall bee rendred , namely at the great and last day .

Tim.

What should this teach ?

Sil.

That howsoeuer euen in this life God doe often inflict vengeance vpon impenitent hardned sinners , yet there is much reserued to the day of iudgement .

Tim.

How is this day expressed ?

Sil.

By these termes , first ( wrath ) which importeth the heauinesse of the vengeance comming from Gods hot indignation and fury . The second terme is ( reuelation ) whereby we are admonished , that the things now hid and kept close here , shall be there opened and made most manifest to our selues and all others : see the 16. verse of this Chapter . The third tearme is Iustice , to teach , that in that fearefull iudgement , God will proceede by right , without doing the least wrong to any ; for how should the Iudge of the world do vniustly ? Gods bountie and kindnesse , taketh place in blessing and forbearing , but if these be abused , then his Iustice sheweth it selfe in punishing .

Tim.

What is to be learned from hence ?

Silas .

That in all the course of our life , and in euery particular action thereof , the minde ought to looke to this Iudgement , that so we may be made watchfull , and learne to walke with God , as thorough his mercie in Christ , we may be counted worthy to escape the vengeance to come .

DIAL . IIII. Verse 6.

For God will reward euery one according to his Workes .

Tim.

WHat is the drift of this Scripture ?

Silas

To lay forth the equity of Gods Distributiue Iustice , because hee doth not take vengeance , but vpon precedent cause , giuen from mens euill workes . It is Iustice to giue to euery one that which is his . But God doth so , giuing to good men good things , and euill things to euill men : therefore he is iust .

Tim.

What things were considered in this Scripture ?

Sil.

Foure things : First the person of the Iudge [ God . ] Secondly , the certainty of a iudgement [ He will reward . ] Thirdly , the persons to bee iudged [ Euery one . ] Lastly , the measure of this Iudgement [ According to his workes . ]

Tim.

What note ye from the person of the Iudge ?

Silas .

His infinite Wisedome , his Power , and Iustice , whereby hee infinitely knoweth , and hateth perfectly , and is able also to punish all sinne most extreamly . For , he is Omnipotent , and the searcher of the hearts and Reines .

Tim.

What Vse was made heereof ?

Silas .

That hauing such a Iudge , we ought alwaies to liue in feare , especially , seeing wee are in his presence euer vnder his eye , who neither can be hindered nor deceiued by any , nor yet will erre in iudgement .

Tim.

How was the certainty of a Iudgement proued ?

Sil.

First , by the testimony of Scripture , Mat. 25 , 31 , 2 Cor. 5 , 10. Rom. 14 , 10. Acts 17 , 31. Secondly , by this reason , that God will giue good thinges to good men , and euill thinges to euill men . 2 Thes. 1 , 6 , 7. which hee doth not in this world , and therefore , there is a Iudgement after this life ?

Tim.

What vse was made heereof ?

Sil.

First , it mooueth the sinner to repentance , Acts 17 , 30. Secondly , it moueth the righteous to watchfulnesse . Rom. 14 , 9 , 10 11. Watch therefore , Math. 24 , 42. Thirdly , it teacheth all men Charity , not to Iudge others , seeing one is Iudge of al. And fourthly patience in aduersity , because God will one day 〈◊〉 all matters .

Tim.

Who are the persons to be iudged ?

Silas .

Euery one , of what age , sexe , or estate soeuer . All persons , and euery one , without any exemption or exception , must appeare and be iudged .

Tim.

What learned we from this ?

Silas .

First , it must teach humility to the mighty , seeing they are to be iudged , as well as the mean . Secondly , it doth comfort abiect Christians which are patient , because they shall neuer be forgotten in that day .

Tim.

What is the rule and measure of this iudgement ?

Sil.

Mens workes , by which is meant not only deeds and words , but also thoughts and counsels of the heart , Eccl. 12 , verse last .

Tim.

What was learned from hence ?

Sil.

What a great care is to be had of our thoughtes , seeing we must be countable for them .

Tim.

But wil it not follow of this , that we may merit by our Workes ?

Silas .

No verily : for the Apostle prooueth heere the quite contrary , because none can bring the workes of the Law perfect ; therefore none can looke to be iustified before God by his workes . Again , it is not written , God will Iudge [ For , ] but according to our workes . Moreouer , they cannot merit , because they are not our owne . Fourthly , because they are a debt due to God , the creature oweth all to the Creator , but he is Debter to none . Lastly , there is no proportion betweene them & the reward ; the one being finite , the other infinite , both in time and measure : but howsoeuer good workes cannot bee an euen rule of merit with God , as they be with men , yet they are a manifest rule of equity . For it is good reason that it go well or ill with vs , as we haue done either good or euill .

Tim.

But euill workes merit eternall death ?

Silas

True , because they are our owne , and bee perfect , so be not our good workes , for they are wrought in vs by Gods Spirit , and be vnperfect .

Tim.

But it wil destroy al care of good workes , if we denie the merit of them ?

Silas .

Not so , but the quite contrary : for where there is in any an opinion of merite , there can bee no good workes done , because in such persons all thinges are done of selse-loue , with respect to their owne welfare , and not out of loue to Gods glory : and such workes as Note this . are done out of selfe-loue to merit withall , cannot bee good ; for though the substance of the worke be good , yet the manner and end of it is naught , and thus are no good workes done in all Popery .

Tim.

What then be the conditions of a good worke ?

Silas .

These three : First , that they come from faith , Rom. 14 , 23. Secondly , that they be commanded of God in his word . Deut. 12. 32. Thirdly , that they be referred to Gods glory , 1 Cor. 10 , 31.

Tim.

For what causes are they to be done ?

Silas

That God may be glorified , Math. 5 , 16. our saluation assured , 2 Pet. 1 , 10. our neighbors edified ; our faith testified , Iames 2 , 14. our Charity exercised , Iames 2 , 17. the needie comforted , Phile. 3. the mouth of the wicked stopped , 1 Pet. 2 , 12. the weake strengthned , the strong confirmed , and more reioyced .

DIALOGVE V. Verse 7.

That is , those that by patience in well doing seeke eternall life , to them he will render glorie , honour , and immortality .

Tim.

THere is some difference in reading this text , shew what it is , whereupon it ariseth , and which reading you do follow ?

Sil.

There be indeede differing readings of this text : for some read it thus : To such as by continuance in wel-doing seeke eternall life , God shall render glory , and honour , and immortality . Others thus : to them which by patience in wel-doing , seeke glory , honour , immortality [ Hee will render ] eternall life ; and ( indeede ) thus the wordes stand in the Originall , if ye vnderstand the worde [ Render ] out of the sixt verse , to supply the sense . But others read thus : To them which by patience seek eternal life , God [ Will render ] the glorie of good workes , honour , & immortality .

The cause of this difference , is two-fold : First , because some do ioyne the word [ Render ] which is supplyed , vnto glory , &c. Others , vnto eternall life . Secondly , some do couple [ good workes ] with Patience or continuance : others , pull it thence , & put it after glory ; whereas they are seuered one from the other , in verse 10. and so ought to be heere . Howsoeuer , for substance of matter , it much mattereth not , what reading wee choose , because the drift and intent of them all is one ; to teach vs who they bee , to whome the rewarde of euerlasting life shall bee rendered ; namely , to such as by patience continue in goodnesse : yet I do followe , the first reading , as carrying a plaine sense , agreeable to the scope of Paul , though with some transposition of the words ; and hauing diuers good interpreters , as guides vnto me of this my choise . The words do containe two markes of such as shall inherit eternall glorie and honour . One is , that they patiently perseuer in doing good : the second is , that they seeke eternall life ; this is the butte and end of their desires , not worldly things , as riches , honour , pleasure ; but that life which lasteth for euer and euer , euen so long as God himselfe ( who is this life ) dooth last and endure : of these two markes let vs deale with the latter , though it be not first named in the Text.

Tim.

What do yee meane by eternall life , and what is it to seeke it ?

Silas .

By life , is meant the happinesse of the Saints in heauen , and it is called eternall , because there shall bee no end of it : also to seeke it , is to feele a want of it , and with great care to desire it , and labour to obtaine it . Seek it for Place , in the assembly of the Saints ; for Time , while it may bee found ; for Manner , heartily and earnestly .

Tim.

What Lesson may be gathered from hence ?

Sil.

That this is the marke of a godly man , to desire and study aboue all things , how to bee saued in the day of iudgement . This indeede is the desire of the wicked , euery one hath a desire to be saued , but in diuers things their desires do differ from the desires of the godly . First the desire of the godly is constant , so is not the desire of the wicked , who desire it by fits . Secondly , the godly desires saluation , that God may be glorified in his mercies , which comes of grace : the wicked seek their owne welfare , because they would be happy , which comes of nature . Thirdly , the wicked so desire saluation , as they do not minde the way thither , which is wel-doing , or a iust and godly life : the godly in his desires , is lead as well to the way and meanes , as to the end and scope .

Tim.

Then there is a necessity to do good workes , or to line well , seeing this is the way which conducteth to happinesse ?

Sil.

True , there is so ; because God commaundeth them , and appointed them as the course wherein his children must runne towards heauen : but these good workes cannot bee done without many difficulties and perils ; and therefore , wee haue neede of patience and perseuerance , which is the second marke of him that shall be heire of heauen .

Tim.

What call ye patience ?

Sil.

It is the grace of God , whereby we are strengthened to endure troubles for wel-doing vnto the end .

Tim.

Is it requisite that they that seeke eternal life , continue to the end in wel-doing ?

Silas .

It is so , and for many iust reasons : as first , that God is constant in his loue towardes vs , therefore our loue and seruice to him ought to bee constant . Second , is Christs example , who kept on his course in wel-dooing , through many afflictions , Heb. 12 , 2. Thirdly , eternal life is promised only to such as continue to the end , Math. 10 , 22. Fourthly , eternall death is threatned vnto such as faint and giue ouer , before they haue run to the end . Fiftly , the wicked are constant in il-doing . Sixtly many godly persons haue abid with patience in wel-doing , whose steps we must tread in , Heb. 6 , 12. to these may be added Gods commandement .

Tim.

Which are the especiall things that discourage men in wel-doing ?

Silas .

First , losse of goods . Secondly , danger of life . Thirdly , reuilings and slanders raised by Satan & wicked men . Lastly , the great labour and paines that belongeth to wel-doing .

Tim.

How shall Christians arme themselues against these binderances ?

Silas

By considering these few , and such like things : First , that it is better to loose the worlde then to loose our soules . Math. 16. 26. Secondly , that such as will loose their liues for Christs sake , shall saue it . Thirdly , that it is a blessed thing to be reuiled for righteousnesse sake . Lastly , that the paines about godlinesse will bee recompenced by the fruit which followes , and there is more labour a great deale in committing sinne , then in doing good works .

Tim.

What is the fruit and reward of godlines , or of a godly life ?

Sil.

Glory , honour , immortality .

Tim.

What do we learne from these words ?

Sil.

That the godly how infamous soeuer they bee in the world , yet they are glorious with God , and honourable in his sight ; for they shall be placed on his right hand , and set vpon thrones . Secondly , that their glory is immortall and neuer withering . Thirdly , that their estate is full of manifolde glory , which the Apostle would teach , by the heaping of sundry words here , as if there were not words enough to expresse their happinesse : seeing therefore the end of well doing will be such , we ought with patience to abide and continue in well doing .

Tim.

But how shall glory be rendered vnto Infants according to their works which they haue not , being vnable to do them ? or howe can they which repent at the last houre , haue their reward according to patience , and continuance in well doing , seeing they do not perseuer ?

Sil.

For Infants which be glorified , they are saued by the free election of GOD , by grace of the couenant , and also by Christ , into whome they are ingrafted by faith , which would be fruitfull in good works , if they did liue till they were men : for true iustifying faith can neuer bee without good works , in such as for yeares and strength are apt and able to do them , no more then the Sunue without light , or a good tree without good fruite . Touching such as bee conuerted at the eleauenth houre , in the houre and moment of death , as the Theese vpon the Crosse was , I say of them that for the time they liue after their conuersion their faith will be working , for it is operatiue and cannot be idle , because it is liuely , and life is actiue , as was seen in that repentant Theese , whose faith brast forth by confession of sinne , reprehension of his neighbour , petition to God , glorification of Christ , and Apologie for his innocency : yea if such as take the life of faith , when they bee to leaue the life of nature , might bee suffered to continue in this world , they would also continue in good works . Lastly , Paul speaketh here of such as were of full age , and also might doe good workes being spared to liue , that by well liuing they might honour God , and bee at length for euermore honoured with him .

DIAL . VI. Verse 8. 9. 10.

But vnto them that are contentious , and disobey the trueth , and obey vnrighteousnesse , shall be indignation and wrath , tribulation and anguish shall bee vpon the soule of euery one that doth euill : of the Iew first , and also of the Groecian : but vnto euery one that doth good , shall be glory , honour , and peace , to the Iew first , and also to the Groecian .

Tim.

WHat is the coherence , drift , summe and parts of this Text ?

Sil ,

For coherence , either here is mentioned the other part of distributiue iustice , the punishment due to wicked workers , & the reward also of good works repeated the more to excite and allure men with hope therof to be constant in well doing : or else the persons to whom recompence shal be giuen of the iust iudge , as they haue beene set forth by their qualities , so now by their nation they are described , either Iewes or Grecians ; that is , all the Gentiles which were not subiect to Moses law . The drift is to shew God to be righteous in his iudgement , because he rendreth to euery one , the due belonging to them , whither it be wel or ill . The sum is , that howsoeuer haply there be not retribution made to euery person here in this world , according to their doing , because the good are often oppressed , and oppressours not onely goe scot free , but prosper : yet certainly there will come a day wherein this confusion and troubled face of thinges shall bee redressed and righted ; when euery one shall haue as they haue done . For the parts , first , there is a description of the paynes due to euill persons , in foure words ; whereof two ( indignation and wrath ) do containe the cause of their punishment ; Gods hot displeasure kindled by sinne : the other two tribulation and anguish , note the extreame affliction of the vngodly , begun here , continued and perfected in hel ; elsewhere signified by death , destruction , gnawing worme , gnashing of teeth , darknesse , chaines , 〈◊〉 , &c. Secondly , the reward of the godly is parted into three members ; glory , honour , peace , which is the most quiet and peaceable possession of all good things in heauen .

Tim.

What doe ye note in the diuision of people , into Iewes and Graecians ?

Sil.

Scripture vsually diuideth nations into Iewes and Gentiles , or Iewes and Greekes ; because the Hebrews held all people beside themselues to be Greekes , and these accounting all beside themselues to be barbarous ; hence the Greekes are subdiuided into Greekes and Barbarians . See Rom. 1. 14. 16. Rom. 10. 12. Iewes are first named because of their prerogatiue to bee Gods people : also they excelled others in the knowledge of God ; and therefore were more seuerely to bee punished for their disobeying the trueth . Hence it is , that as they were first for the order and preheminence of estate ; so they are first placed here in the order of punishment , for abusing so great dignity and vnderstanding . Also it is to bee obserued that heere the Apostle beginneth to wrap the Iewes in the selfe same reproofe with the Gentiles , because hee intendeth directly and more specially to reprehend them , vnto whome therfore easily by little and little hee slideth , turning his speech by name to them alone hereafter at the verse 17. When he sayth , Behold thou art called a Iew &c. And in that he wold not spare his own kindred but named them first , he shewes himselfe vnpartiall .

DIAL . VII . Verse 11.

For there is no respect of persons with God .

Tim.

HOw is this Text and the verses following ioyned with the former , and what is the sum and scope of them ?

Sil.

He confirmeth by this sentence , that which before hee saide of the equall conditiou of the Iew and Gentile , whome he had matched in punishment ; whereas they seemed to be vnequall , for the Iew had the law of Moses ( as a great light ) to guide them , so had not the Gentiles , but the small and dimme light of nature : therefore it seemeth a respect of person to condemne them to equall paynes , which were not equall in the meanes to keepe them from sinning . The Apostle answereth , that howsoeuer the cause might be vnequall , yet God in distributing paine , was not moued with respect of person : hee did not looke vnto the countrey or kindred of the Iew , or of the Gentiles , when hee inflicted punishment vppon them : but notwithstanding the difference of countrey , God did alike punish the Gentiles which had no written lawe , and the Iewe which had a lawe written by Moses ; because whosoeuer doeth transgresse , whither it be without a law or with a law , they are worthy of death . Hauing then hitherto from the 3. verse answered the generall pretext of all men , nowe hee bendeth himselfe to take away the more speciall excuses and shifts ( as bucklers against Gods iudgements : ) first of the Gentiles , vntill verse 17 , and then of the Iewes to the end of the Chapter .

Tim.

How are the persons of euill men described & set forth ?

Sil.

By these two properties : First they are contentious , such as wilfully defend errours and strife without cause . Secondly , they obey not the truth , but obey vnrighteousnes , which is all one with that which is written in Chap. 1. ver. 18. and Chap. 2 , 4.

Tim.

In what causes doe contentions appeare and breake foorth ?

Sil.

In causes ciuill and religious , in matters of the world , and of God .

Tim.

What be the originall and first grounds of contention ?

Sil.

Pride , busie medling , couetousnes , ambition .

Tim.

What reasons to disswade from contention ?

Sil.

First , it is a fruite of the flesh , Gala. 5. 20. Secondly , it is against the will of God . Thirdly , it is against nature , reason , and religion . Fourthly , it bringeth foorth fearefull euents .

Tim.

What may be noted in the other part of this description ?

Sil.

That there be two Lords , truth and vnrighteousnes ; now of necessity wee must obey one of these two Lords , because there bee no other Lordes , but Christ or Sathan , trueth or vnrighteousnesse .

Tim.

Which of these Lords is it best to be seruant vnto ?

Sil.

Vnto Christ and his truth , because this seruice bringeth liberty , wealth , pleasure , safety , dignity and honour . Prou. 3. 14. 15. 16. 17. 18.

Tim.

How may we know whether wee serue trueth or lust ?

Sil.

First , we are seruants vnto that which we are obedient vnto . Secondly , our seruice is knowne by our loue and care ; what wee like best and take most care and paines to please , that is our lord .

Tim.

But are Gods children wholy freed from vnrighteousnesse ?

Sil.

No surely , but they are not seruants to it ; it still abideth in them , but it reigneth not ouer them : it hath force and might to drawe them aside from the trueth of reason and of faith , but without dominion ouer them .

Tim.

Which lord do the wicked serue ?

Sil.

Vnrighteousnesse and lust , by which seruice they gaine shame , bitter griefe , horrour of conscience , daunger of this life , and far more in the life to come .

Tim.

What remaineth for them in the life to come ?

Sil.

Tribluation , anguish , wrath and indignation .

Tim.

What did we learne out of these words ?

Sil.

That euill men after they are dead must suffer for sinne . Secondly , that the paines which they must suffer are extream . Thirdly , that their paines shal be both very great and sundry or of diuers sorts , as the change of the wordes doeth imply . Lastly , this should serue to keepe men from sinning against God : also to stirre vp men after they haue sinned , vnto serious repentance .

Tim.

How many things consider we in this Text ?

Silas .

Three things : First , what is meant by persons and respecting of persons . Secondly , in what things it may appeare that God doth not respect persons . Thirdly , how farre forth we are to respect persons without sinning .

Tim.

What is meant by persons ?

Sil.

The outward qualities , as riches , pouerty , birth , country , friends : some of these qualities are of our own election as to be a Captaine , a Souldior , a Magistrate , a Minister . Some put vpon vs by God , as Country , birth , riches , and pouerty . The meaning then of these wordes is this , that God is not moued with any of these qualities to loue or to hate , to refuse or to receiue any to fauour , no nor yet with any guifts either naturall , as wit , memory , vnderstanding , or gotten by labour , as Learning , Arts , experience .

Tim.

But was is not a respecting of persons when all men being alike in Adam , he chose some to saluation , and refused others ?

Sil.

It was not for these reasons : First , persons in this phrase of Scripture , doth not signifie men and woemen . Secondly , Gods decree was before eyther there were men or woemen , that is ; before they had any being . Thirdly , there must needs be a reiecting of some , where some be elected . Fourthly , that which moued him to make this difference , was not any condition or qualities in the parties , but his good pleasure . Fifthly , the elect are not saued but by the merits of Christ : the others are not condemned but by the desert of their sinnes : adde hereunto that God is not tyed vnto any law , and therefore cannot wrong any or offend against equity .

Tim.

In what things may it appeare that God respecteth no persons ?

Sil.

In these two things : First , in bestowing his spirituall guifts and graces , which he giueth to poore and meane ones as well as to great and rich ones , as his effectuall calling , faith , repentance . Secondly , in inflicting his iudgements for sinne , which he punisheth in great and rich ones , as well as in poore and meane ones .

Tim.

What vse are we to make heereof ?

Sil.

That we ought to be like vnto God heerein , not to respect persons but to iudge according to the cause .

Tim.

In how many things are not we to respect persons ?

Silas .

In foure things : First , the Minister in deliuering Doctrine , Math. 22 , Thou teachest truely and respectest no mans person . Secondly , the Magistrate in administring iustice , Deut. 16 , 19. Thirdly , all Christians in their censure and iudgement of actions good and euill . Fourthly , in hauing the precious faith without respect of persons , Iames , 2 , 1.

Tim.

But there is some case wherein it is good to respect persons ?

Sil.

True , as in giuing reuerence to euery man according to his estate and guifts ; examples heereof we haue in Abraham towards the Hittites , in Ioseph towards Pharao , in Salomon towards his mother : the reason whereof , is the authority and guists of our betters , to whom ciuill reuerence is due .

DIALOGVE VIII . Verse 12.

For as many as haue finned without the Law , shall perish without the Law , and as many as haue sinned in the Law , shall bee iudged by the Law .

Tim.

WHat is the purpose of the blessed Apostle in this present Text , and how proceedeth hee ?

Sil.

The same as before , to proue the iudgement of God in punishing sinners to be iust , and himselfe to be no accepter of persons , because howsoeuer the Iewes and Gentiles be vne quall in knowledge , yet he will indifferently punish both , both being sinners . And heere Paul draweth neere to the particular obiections of Iewes and Gentiles , preuenting them in that they would plead and lay in against this equity of Gods distributiue Iustice : which the Iewes thought it should not take hold on them , beecause God had graced and adorned them with the benefit and priuiledge of the Law , by hauing whereof they looked not to be condemned but iustified : the Gentiles seeing they wanted the Law , deemed it hard to bee condemned ; whereunto he saith in this verse , that it shall no whit helpe the Iewes that they had the Law , northe Gentiles that they lacked it ; for notwithstanding this difference both were worthy to perish , seeing both had in them sinne the proper cause of damnation . This is the drift and sum of this verse , and thus Paul proceedeth .

Tim.

But why saith be of the Gentiles that they are without a Law , as hauing no Law ?

Silas .

This is spoken in comparison : the Gentiles had not the Law so plainely deliuered in writing as the Iewes had , yet were they not without a Law , which he proueth afterward by two manner of wayes , in the verses 14 , 15. the one externall doing some good things , the other internall , the testimony of Conscience .

Tim.

How can they be said to sinne , seeing sinne it the transgression of the Law which they were without ?

Sil.

They did sinne by breaking such a Law as was giuen them , though they wanted Moyses Law . Also they were finners against the Law of Creation , which when Adam did breake , he wrapt himselfe and all his posterity ( euen Infants ) in damnation .

Tim.

What meaneth he when hee saith they shal perish ?

Silas .

That their ignorance of Moyses Law should not excuse them from guilt and punishment of sin " , because they shall bee iudged by that Lawe of Nature , against which they sinned .

Tim.

What instructions are to be receiued from hence ?

Sil.

Two : First , that God giueth not the knoledge of his will to all alike . For the Iewes had more knowledge , and the Gentiles had lesse . Secondly , that ignorance of Gods word will excuse no man ; it will not absolue the Gentiles from condemnation , because they knewe not Moyses Law .

Tim.

What Reasons to disswade Christians from Ignorance ?

Silas

It is a sinne , being contrary to the Law . Secondly , it is the cause of many sinnes ; men do both erre and sinne , for that they know not the Scriptures . Thirdly , it is a part of Satans kingdome , yea the strength thereof . Fourthly , it maketh men like Beasts , like diuels .

Tim.

What meanes to obtaine knowledge ?

Sil.

Prayer , Meditation , Reading , Hearing , Conference .

Tim.

What is the meaning of that he saith [ As many as sin in the Law ? ]

Silas .

That is , such as had , and did know the Lawe of Moyses , and yet sinned against it , should receiue sentence of death from it .

Tim.

What things may we learne from hence ?

Sil.

Three verie profitable Lessons : First , the law of Moyses is not able to keepe from sinning , and to iustifie such as haueit ; for the Law was giuen to other purposes . Rom. 3 , 20. First , to giue knowledge of sinne . Secondly , to reueale Rom. 4 , 15. the wrath of God against sinners . Thirdly , to be a Schoolemaister vnto Christ , Gal. 3 , 24.

Tim.

What was the second instruction ?

Silas

That many which know the Law of God , after their knowledge do still liue in sinne , which is a verie fearfull thing .

Tim.

What Reasons haue we to liue according to our knowledge ?

Silas .

Verie many and great . First , so it is commanded Iohn 13 , 17. in sundry places . Secondly , the end of our knowledge , Iames 1 , 22. is practise . Thirdly , knowledge without practise , it is Iohn 14 , 23. not only vaine , but verie hurtfull . Fourthly , if wee practise Rom. 2 , 4 , 5. that we know , we are like to Christ and the Saints . Fiftly , we are vnlike to the Reprobates and wicked men . Sixtly , all Gods benefits and corrections call vpon christians to be obedient to our knowledge . Lastly , it is a token of the childe of God , to be a keeper of the word , 1 Iohn 2 , 4 , 5.

Tim.

What is the third Lesson ?

Silas

That the Law should iudge them that are breakers of it : this should admonish vs , that wee doe with great reuerence and care obserue and keepe it , because they that do sinne against the Law , it will bee a seuere Iudge against them .

DIALOGVE IX . Verse 13 , 14.

For in the sight of God , the hearers of the Law shall not be iustified , but the doers of the same . For , when the Centiles which haue not the Law , do by Nature the thinges contained in the Law , they hauing not a Law , are a Law vnto themselues .

Tim.

WHat is the drift of this Text ?

Silas .

To answere more distinctly the obiection which the Gentils or Iewes might make for themselues . The Iew he might obiect , that seeing he had the law of Moses , there was wrong done to him , to match him with the Gentiles , in the case of sinne and damnation . Vnto which the Apostle answered ; that they being breakers of the Law , could haue no benefit of saluation from the Lawe , which saueth none but the perfect keepers of it . There is a perfect keeping of the Law , either by Christ his obedience , imputed to the beleeuer : of this Paul speaketh not yet , till the third and fourth Chapters : or else , suppose any man by his owne strength could fulfill the Law , then should he thereby be iustified ; of this , the Apostle heere in this place , is to be vnderstood . Moreouer , there is a double Iustification ; one , in opinion , when men think and presume they be iust , as the Lawyer did that questioned with Christ , Luke 10. & the Pharisies , Luke 16 , 15. Ye are they which iustifie your selues . The other , is in truth before God , which the Apostle meaneth heere , and saith ; that if any in their deedes could answere the perfection of the Law , thereby hee should be absolued and pronounced iust , euen in Gods sight , which is the true meaning of the word ( Iustified ) both heere and elswhere , as appeareth by the opposition between Perishing & Iustifying ; as also between condemning and Iustifying , Rom. 8 , 33. and especially , by that place , in Acts Chapt. 13 , 39. From all things from which ye could not be Iustified &c. where the word can haue no other sense , but [ Absolued . ] Note further , there is a legall Iustification , and an Euangelicall . The latter , is by Christ thorough Faith : the former , by keeping the law perfectly . For the end of the Law is not knowledge , but practise to make the creature wholy conformable to the Creator , therefore it must iustifie the performer . Of this Iustification Legall , Paul now entreateth .

Tim

What was the lesson taught from hence ?

Silas

That the Law absolueth a man , giueth righteousnesse and eternall life to them , which by their owne strength , do perfectly keepe the Law , and not to them which only know and professe it .

Tim.

What belongs to the perfect keeping of the Law ?

Sil.

Three things : First , that all bee fulfilled , without failing in one iot . Secondly , that it be kept all our life long , euen to , and euen in the last gaspe . Thirdly , that it be kept in perfect manner , with perfect loue of God and our neighbour .

Tim.

Doth the Law reward with life eternall , those which thus keepe it ?

Silas

It doth so , by reason of the couenant which God hath made , Do this & liue , Leuit. 18 , 5.

Tim.

Can any person thus perfectly do the Law ?

Sil.

None saue Adam in his innocency , & the man Christ , all other men ( without exception ) break it . The reason whereof , is , because all men being borne in sin , cannot but in euery thing transgresse the Law , till they be sanctified ; and after they be sanctified , they can keep the Law , but not perfectly , because their new birth is imperfect in this life , sinne still striuing against grace ; whereof it followes , that none can challenge at all life eternall , by the Law or the workes thereof , as they bee done by vs .

Tim.

What is the Obiection of the Gentiles ?

Sil.

They might alledge , that they had wrong done them to be condemned , seeing they wanted the Law of Moyses . Vnto which obiection the Apostle doth answer , that though they lacked Moyses law , yet they were not altogither without a Law ; First , because that they did such things as Moyses Law required to be done . Secondly , because their thoughts excusing them in their well-doing , and accusing them in euill doing , did witnesse they had a Law , euen the Law of Nature , though not the Law of Moyses ?

Tim.

What is it to do such thinges as bee contained in the Law ?

Silas .

First , that in matter of Religion , to think there is a God , and that he ought to be worshipped Secondly , in matters of manners to doe good things , as to releeue the poore , to helpe the helplesse , to speake truth , &c. Thirdly , in matters of policy , to punish vices forbidden , and to do good things commaunded , by good lawes to restraine from euil , and to constraine to good .

Tim.

Did the Gentiles all this ?

Sil.

They did so , as it is manifestly knowne by their Books and Stories , which witnesseth of many , that they both taught and practised honesty .

Tim.

What letteth that they pleased not God ?

Silas .

Because they did not this out of faith . Secondly , that they did not referre their doings to Gods glory , but to the pleasing of themselues . Thirdly , they lacked a pure heart , which is the fountaine of al well-doing .

Tim.

What is meant thereby , That they are a Law to themselues ?

Sil.

That they see in themselues by the light of reason , what they should do , and what they should not do . Their inward conscience , is instead of a Law commaunding vertue , forbidding vice , telling them that God must be honoured , Parents obeyed , their neighbor not hindered .

DIAL . X. Verse 15.

Their Conscience bearing them witnesse , & their thoughts accusing one another , or excusing .

Tim.

WHat is the drift of this Scripture ?

Silas

To prooue by the internall testimonie of their Conscience , that the Gentiles were not without a Law , as he had before confirmed it by an externall way of their doing some good things .

Tim.

What things are to be noted heere touching the Conscience ?

Silas

Two things : First , the Office of the conscience . Secondly , the effects or actions of the same .

Tim.

What is the office of the Conscience ?

Silas .

To beare witnesse , therefore it is called [ Conscience ] because it knoweth with another : it dooth beare witnesse first of our estate , wherein our persons stand with God , that is ; whether we are in the fauour of God or no , as Rom. 8 , 16. The spirit doth witnesse vnto our spirits , that we are the sonnes of God , Also by the example of Paul , Ro , 8 , 15. & 2 Cor. 5 , 5. and of Cain , Gen. 4.

Tim.

But Dauid thought himselfe cast out of Gods fauour , when he was not , Psal. 77 , 7. So did Iob.

Sil.

It is true , in time & pang of some grieuous temptation , or if the conscience be feared ; also when it is asleepe or benummed , it doth faile in giuing testimonie of our persons . Secondly , it doth beare witnesse of our life and actions .

Tim.

What is the testimony that the Conscience giueth of mens actions ?

Sil.

Before they are done , it witnesseth & admonisheth vs ; or when we shal do them how good or euil they be . After they are done , it tels vs what we haue done , that is ; when we are about to do or say any thing , the conscience telleth whether it is good or euill , whether wee please or displease God in it . Example we haue heereof in Dauid , who when hee was shut vp in the Caue with Saul , Dauids Conscience told him afore-hand , that hee should do ill to do violence to Saul , Sam. 23 , 6. Also Iosephs Conscience told him before hand , that hee should do ill to consent to his Mistris , Gen. 39 , 9. Also Rebeccahs Conscience did witnesse , that it was a good worke to preserue her two sonnes , Gen. 27 , 42.

Tim.

Doth not the Conscience erre sometime in giuing testimony touching actions ?

Sil.

Yes it dooth , because it is defiled with ignorance and superstition . Therefore in this case the erring conscience ought to be reformed by the word , but til it be reformed , it must be followed and obeyed , as appeareth by Rom. 14 , 21. 1 Cor. 8 , 10.

Tim.

What witnesse dooth the Conscience heare after the action done ?

Silas

It certifieth vs and witnesseth to vs what is done , and what is not done ; the reason of this is because there is in the Conscience a power obseruing and remembring all that passeth from vs in thought , word , or deed , as may appeare by the example of Iosephs brethren , also of Iudas , and of euery mans experience .

Tim.

What be the effects and workes of the Conscience ?

Sil.

To excuse vs when we haue done well , whereuppon ariseth ioy : and to accuse vs when we haue done ill , whereupon ariseth griefe and feare ; it accuseth vs in all things done against Conscience , because it striketh vs with terror and sorrow , but in honest actions which agree with nature it doth excuse vs .

Tim.

What may be the meaning of that he saith , our thoughts accusing or excusing one another ?

Sil.

It is not so to be vnderstood , as though the thoughts themselues were at ciuill warre , striuing together one against another , about one and the same fact or deed : some thoughts accusing it , and on the contrary some other thoughts excusing it ; nor yet it is to be applied vnto diuers persons , as that some thoughts should accuse vnbeleeuers and wicked men which are to be punished ; and other thoughts should excuse beleeuers and godly men who are to be saued : but it must be meant of the change and turnes which our thoughts haue in accusing or excusing our owne deeds and words , as they shall fall out to be well or ill spoken or done , so our thoughts doe eyther acquit them or condemne them . And this testimony which the Conscience of men beareth by accusing or excusing , according as the things committed are good or euill , it pleaseth God to keepe and maintaine it in euery mans heart for two speciall purposes , not onely that there might bee a constant difference betweene men and beasts , but also for to be an aid and helpe vnto men , the better to search out our Creator , to conserue humane society , to leaue the vnrighteous without all apologie and excuse in the day of the Lords iudgement ; and namely , to take away all pretence from Pagans and such as bee without the Church , to whom their very Conscience shall be sufficient to beare witnesse against them vnto their condemnation , though they neuer had either Law or Gospell .

Tim.

What are we to learne from all this ?

Sil.

That it behooueth vs to hearken to the direction of the Conscience . Secondly , to labour to haue our Conscience well rectified . Thirdly , to be much occupied in purging and cleansing the Conscience , that it may do his Office well and kindly ; this must be by often and narrow search , and vnfeigned confession and forsaking of knowne sinnes .

DIAL . XI . Verse 16.

At that day when God shall iudge the secrets of mens hearts according to my Gospell .

Tim.

WHat is the drift of this Text ?

Silas .

To cite all men , both Iewes and Gentiles before Gods tribunall seate , as guilty of his iudgement : it concludeth his tract touching the righteous iudgement of God in taking reuenge of the wicked .

Tim

What be the parts of this Text ?

Sil.

Foure ; First , that there is a day appointed for he iudging of all flesh . Secondly , the Iudge , who is both Soueraigne ( God ) and Deputy ( Christ Iesus . ) Thirdly , the things that shall be iudged , ( the secrets of men . ) Lastly , that this Doctrine is a part and principle of the Gospell , and as certaine and sure as that Paul taught it in the Doctrine which he deliuered in his Sermons and Epistles .

Tim.

What may we learne concerning the day of iudgment ?

Sil.

Two things : First , that it is so certaine that it wil come , that nothing is or can be more certaine ; the reasons heereof are theese : first , Gods decree which hath appointed it by an vnchangeable will . Secondly , the truth of Scripture , reuealing it in most plaine and innumerable places . Thirdly , the euidence of reason demonstrating it , as aboue , and the feare of our Conscience for secret sinnes conuincing vs of it .

Tim.

What vse heereof ?

Silas .

Foure-fold : First , the summoning of the wicked to repentance , Acts. 17 , 30. Secondly , the confirming such in their duties as haue repented , 2. Cor. 5 , 11. Thirdly , it teacheth patience , because there will at length vndoubtedly be an end when the good shall bee rewarded . Lastly , Charity towards our brethren , Rom. 14 , 13.

Tim.

What was the next thing ?

Silas .

That this day is vncertaine to vs when it will come , as appeareth by the testimony of the Scripture , as Math. 24 , where the vncertainty of this day is set forth by these and such like similitudes , as of a Theese in the night , of trauaile falling vpon a woman , of a housholder comming from a marriage . God would haue this day vnknowne to vs , to warne all to be watchfull , that is ; to liue so carefully euery day as wee would doe vpon our iudgement day , because euery day may be that day for ought we know .

Tim.

What hindereth the comming of that day ?

Silas .

Onely the accomplishment of the elect , which may be done in a short space .

Tim.

Shall not the Iewes be called first ?

Silas .

So it verily seemeth , Rom. 11 , 24 , 25 , 26 , 27. &c. but they are part of the elect , whose calling may speedily be performed and wrought .

Tim.

Who is the Soueraigne Iudge ?

Sil.

God , by whose authority the iudgement is to be held : first because he alone seeth the secrets of men . Secondly , he alone can open the booke of the Conscience . Thirdly , he alone can raise the dead . Lastly , hee alone can execute the sentence ; all which should worke great feare of offending him , and continual care of wel-doing , 2. Cor. 5 , 7.

Tim.

But the Scripture saith of Christ , that he shall iudge the world as he is man , Acts 17 , 31. how then shall the Saints iudge ? 1. Cor , 6 , 2.

Silas .

Christ shall pronounce the sentence , Mat. 25. but the Saints shall iudge as assistants to Christ , and approuers of his sentence . The consideration whereof should breed terror to the wicked , that he whom they haue despised shall iudge them : and matter of comfort to the beleeuers , that their head and Sauiour shal be their Iudge .

Tim.

What shall be iudged ?

Sil.

Secrets of men , by which is meant all inward thoughts conceiued in the heart , all hidden affections seated there , and all outward deedes closely carried from the knowledge of the world , and done in dark or remote places .

Tim.

What should this teach ?

Sil.

To haue a great eie euen to our thoughts and affections , that they bee such as shall agree with Gods will . Secondly , to doe nothing but that wee would haue all the world to know ; for God who seeth all , and shall iudge all , is greater then the world , and will open all to the worlde .

Tim.

Why is the iudgement a part of the Gospell ?

Sil.

First , because it stirreth to repentance which belongeth to the gospell . Secondly , it teacheth charity and patience , two parts of the gospell . Thirdly , it bringeth perfect deliuerance and redemption from all sin and misery ; which is the matter of the gospell : or else the meaning may bee , that Christ shall giue sentence according to the doctrine of the gospell already published . Iohn 3. 16. 17. 36.

DIAL . XII . Verse 17.

Behold thou art a Iew , and restest in the law , and gloriest in God , and knowest his will : and tryest the things which differ , in that thou art instructed by the law .

Sil.

WHat is the drift of this Text ?

Sil.

To conuince the Iewes as guilty of sinne and damnation , as before hee had done by the Gentiles ; and so to driue them both to seeke their iustice , not in their owne workes , but in Christ Jesus alone .

Tim.

What order doth the Apostle keepe in this part of his treatise ?

Sil.

Hee doth these three things . First , hee rehearseth seuen priuiledges or benefits of God towardes the Iewes , to the chiefe whereof , euen to their Doctors he directeth his speech . Secondly , hee reprooueth their vnthankfulnes in the abuse of these benefits . Thirdly , he answereth their obiection about circumcision , and sheweth which is true circumcision , and which bee true Iewes , which bee otherwise .

Tim.

What was the first benefit which they might pretend for their immunity , why they should bee exempt from the seuere iudgement of God ?

Sil.

That they were called Iewes , which was an honorable title and noble , as now it is to bee called Christians ; but they were not such as they were and would be called ; which sheweth vs , that trueth may be seuered from titles : and that glorious names through the wickednesse of such as beare them , may become most odious and infamous .

Tim.

What was the second benefit ?

Sil.

That they had the law and the seruice of God prescribed them by it ; this benefit appeareth to bee great , by Deut. 4. 7. 8. And Psal. 147. 19. 20. But their abuse about it was , that they rested and contented themselues in the reading , knowledge and profession of the lawe , also putting their trust therein , and proceeded not to practise and obedience , to walke in the statutes which they vnderstood and professed .

Tim.

What was the third benefit ?

Sil.

That the true God was their God , and made a couenant to take them to be his people , this was a maruailous great benefit , the profession and dignity of the couenant , as appeareth by Deut. 4. 29. and Psal. 144 , 15. And Paul sayeth it was their glory : but this was their abuse of this benefit , that they gloried in God without due desire and care to aduance his glory , by godlines of liuing .

Tim.

Tell vs what the fourth benefit is ?

Sil.

It is the knowledge of Gods will ; this appeareth to bee a precious benefit by these reasons . First , because knowledge is a part of Gods image and of Christes kingdome . Coloss. 3. 10. Secondly , it is to the mind , as the eie to the body , Psa. 119. 105 or the Sun to the world . Thirdly , it is of great price , more Math. 7. 22. worth than all merchandize , Prou 3. , 14. Fourthly , it maketh one man to excell another : but heerein they abused their knowledge , both for that knowing the will of GOD they did it not : and also because being seuered from loue of God and their neighbour , it made them swell .

Tim.

What is the fift benefit ?

Sil.

Triall of thinges which differ : these wordes , they haue another reading ; as thus , Thou allowest of things which are excellent . If wee take the first reading , then it hath this sence ; that the Iewes had such a degree of knowledge of Gods will , at least in their own perswasion , as they could discerne betweene good and euill , betweene trueth and errours . Phil. 1. 7. 8. But if wee take the second reading , then the sence will be this ; that they by their knowledge , not onely could tell what was good and what was not , but of sundry duties they knew which was most excellent . This is a benefit of great moment , because in comparison of two duties , when they come in ballance togither , it is a very good thing to know which is to be preferred ; for one may commit a great sin in the doing of good duties , if for a lesse he neglect a greater , or hinder one duty by another ; as to be collecting for the poore , when they should attend the word ; or to be busie in reading and priuate prayer , when they should bee giuen to publike deuotion .

Tim.

Come nowe vnto the sixth priuiledge spoken of in this Text , and tell what instruction is that hee speaketh off ? what is meant by instructing ?

Sil.

That which is by Catechising , or such as is fit for children , to enter them into religion , to make them vnderstand the principles thereof .

Tim.

What is the manner of Catechising instruction ?

Sil.

By questions and answere , as Math. 16. 13. 14. and Acts 8. 30. 31.

Tim.

What difference is there betweene Catechising and Preaching ?

Sil.

The one is short , the other is a more large treatise ; the one belongs to weake ones and beginners , the other to all , both strong and weake : the one is as the laying of a foundation , the other is as a building vp to perfection : the one is redeliuered , the other not .

Tim.

How ancient is this exercise ?

Sil.

Very ancient , practised before the lawe by Adam Gen. 4. also 18. and Abraham ; vnder the law by Dauid ; and in the time of the Gospell by Christ and Paul , as Heb. 6. 1. 2. Math. 16.

Tim.

How may it appeare that there is a necessity of this duty ?

Sil.

By the commaundement , Deut. 6. 7. also 〈◊〉 . 6 , 4. Secondly , because this kinde of instruction is compared to milke , Heb. 5. 13. and to the laying of a foundation , Heb. 6. 1. and to the teaching of principles . Thirdly , also by the resisting which Sathan maketh to this worke . Lastly , because it is an ordinance of GOD for good to his elect , therefore it is necessary , being a part of the holy ministry .

Tim.

What is the vtility and profit of Catechising ?

Sil.

Manifold , first it prepareth vnto ripenesse in knowledge . Secondly , it enableth to descern truth from errour . Thirdly , it fitteth for the receiuing of the communion . Fourthly , it causeth Christians to heare sermons more profitably : as by taking in milke , children are at length made able to beare strong meat .

DIAL . XIII . Verses 19. 20.

And perswadest thy selfe , that thou art a guide of the blind , a light to them that are in darknes : a teacher of the ignorant , an informer of them that lacke discretion .

Tim.

WHat was the drift of these words ?

Sil.

To shew the pride and vanity of the 7. Priuiledge : The chayre of Moses , and an heap of titles . Iew , euen of their chiefe Doctours , despising all other people , as babes and idiots , in comparison of themselues , yet they had no sparkle of sound knowledge in them , but were as bladders full of winde .

Tim.

What especiall things were learned out of this Text ?

Sil.

That ignorant and vnlearned persons , are likened to the blinde , and to such as be in darknesse : for whether by ( blinde ) we vnderstand Gentiles or vulgar Iewes , the vnskilfull be meant here .

Tim.

Whereof did this put vs in minde ?

Sil.

Of sundry and very profitable lessons : first , that ignorant persons see not their way to heauen , as blinde men see not their earthly way . Secondly , as blinde persons are soon misse-led from the way , so are ignorant persons soon seduced . Thirdly , as we pitty the blinde , so we are to pitty the ignorant . Fourthly , as wee are ready to leade the blinde in their way , so we must doe towards the ignorant . Fiftly , as they in darknesse and blindnesle are in danger of taking bodily harme , so are the ignorant in danger of spirituall hurt , by falling into sinne and errours . Sixtly , as the blind haue no comfort of the Sunne , so neither the ignorant haue any comfort of the word whiles they remayne such .

Tim.

What other things were learned out of this text ?

Sil.

That teachers are called guides and lights , and should bee able to enlighten others ; though these meant here by our Apostle , were nothing lesse then such in truth , whatsoeuer boasts they made , delighting to be called masters , Rabbi , Teachers , Scribes .

Tim.

Whereof did this admonish vs ?

Sil.

Of diuers good instructions , as first that there is a necessity of teachers , as of guides in our iourney to heauen . Secondly , that teachers ought to haue more skill in Gods matters then the hearers ; as a guide ought more perfectly to know the way , then the party guided . Thirdly , that hearers ought to loue and recompence their teachers , as trauailers doe their guides . Fourthly , that great is the losse of skilfull guides and lights , it is as the falling of the light and starres from heauen . Lastly , that great is their vnthankfulnes , which do abuse their teachers , as if one shold abuse his good guide .

Tim.

What other things were noted out of this text ?

Sil.

The nature of pride , in this that it is said , thouperswadest thy selfe , noting to vs that they were such in opinion , rather than trueth ; being puffed vp with the vaine perswasion of great knowledge .

Tim.

What is that that pride works in men ?

Sil.

It causeth them to be puffed vp through the knowledge of Gods word , & to perswade themselues , to be what indeed they are not . From whence proceedeth these two things , first a contempt of others which haue lesse knowledge . Secondly , an enuying of such as are praysed aboue them , for greater knowledge .

Tim.

What remedy for this disease ?

Sil.

First , to consider that our knowledge is the guift of God . Secondly , to thinke that the more knowledge wee haue , the more we are indebted to GOD , and haue the greater account to make . Thirdly , that others excell vs as farre both in knowledge and other guifts , as we can excell our inferiours in knowledge . Fourthly , that our knowledge is ioyned with great ignorance , and with many other wants and deformities . Fistly , that the abuse of our knowledge by pride , is oftentimes grieuously punished of God , with heresie and prophane life . Sixtly , that when our knowledge is through loue applyed to profite others , it is much encreased through Gods blessing .

Tim.

What is meant by the forme of knowledge ?

Silas .

An appearance and shew of knowledge , with an opinion , that they could infuse that knowledge into others .

DIAL . XIIII . Verse 21 , 22.

Thou therefore that teachest another , doest thou not teach thy selfe ? Thou that sayest steale not , doest thou steale ? Thou that sayest a man should not commit adulterie , breakest thou wedlocke ? Thou abhorrest Idols , and yet committest Sacriledge .

Tim.

WHat is the drift and matter of this Text ?

Silas .

To shew how the Iewes abused and reproached the name of God by their euill life , & were very hypocrites , their maners not being sutable to their teaching and profession , not dooing what they taught others .

Tim.

What be the parts of this Text ?

Sil.

Two : First , a reprehension : Secondly , a confirmation of it by Scripture .

Tim.

What is the sum of the reprehension ?

Sil.

That the Iewes by their sinnes ( which they did contrary to their knowledge ) did dishonour God , and therefore were far off from true righteousnesse : this reprehension is set downe by Interrogation or Question , the better to affect them with shame , and pierce their dull and hard hearts , which would hardly bee mooued with soft and gentle words : as if hee should say , Doest thou not blush to neglect thy selfe , when thou directest others ?

Tim.

What is the matter of this Reprehension ?

Sil.

It is either generall or particular ; generally , hee reproueth them for doing such faults as themselues blamed in others : also , for leauing vndone such duties , as they did commend to others .

Tim.

What is it to teach others , & not to teach our selues ?

Silas .

To teach others , is to giue others good instruction what to do , and what to leaue vndone ; and not to teach our selues , is not to follow the same instruction in our selues , nor to be examples of our owne instructions and lessons .

Tim.

How many sorts of men are reproued by this ?

Sil.

Three sorts : First , such as are meerely ignorant , who know so little , that they can neither teach themselues nor others . Secondly , such as for their knowledge can and do teach themselues ; but for lacke of vtterance they cannot instruct others . This is a fault in some Pastors . Thirdly , such as haue skill to teach others , and do it in a good measure , but themselues for lacke of application , haue no profit to amendment of their owne life : this is the fault both of euil Pastors and euill professors , and is the thing which is blamed in this text .

Tim.

Is it not of these the Scripture saith , that seeing they see not ?

Sil.

It is so indeed meant of such as haue knowledge to see what is good , but lacke grace to make vse of it to themselues . These men are great Hypocrites , & bee vnder fearfull iudgements , Math. 13 , 14. Actes 28 , 27. they pull downe with one hand , what they built vp with the other .

Tim.

What is it that hee doth particularly reproous in the Iewes ?

Silas .

The breach of the eight commandement , which forbiddeth theft or stealing , which euen their Priestes were guilty of , Hos. 4 , 8. Math. 23 , 13.

Tim.

What do ye call Theft ?

Sil.

Theft ( in a proper speech , or according to the common vse of the word ) is a secret conueying from other men their goodes , without their knowledge or leaue . Of this theft there are two kindes , either it is of persons ( that is called man-stealing , ) or of things .

Tim.

What are the things that may be stolne ?

Silas .

They are either holy , prophane , or common : to steale holy things it is Sacriledge , when things appointed to an holy vse , are turned to a priuate vse . Also , the stealing of common or prophane things , is either by taking away the goods of priuate men , or else by robbing the common treasure .

Tim.

Hath not theft yet a more large signification & what is it ?

Silas .

It hath so , for theft importeth all wrong anie way done to others , in that which by right is due vnto them , yea , all desire of other mens substance is theft ; & when theft is thus taken , many other sinnes will come vnder it ; as first , all withholding from others things found or committed vnto our trust , is theft . Secondly , when things borrowed are neuer paide againe , or bee worse at the returning , then when they are borrowed . Thirdly , thinges solde by false weights or measures . Fourthly , the vttering bad wares instead of good . Fiftly , the ouer-prizing of our Wares . Sixtly , the buying too cheape of such as are driuen to sell. Lastly , all fraud and deceite in bargaining . Moreouer , to keepe backe Seruants wages , and to faile of doing towards others that dutie which by our place we are bound to do , as in Ministers , Magistrates , Maisters , Seruants , &c.

Tim.

What do ye call Adultery ?

Silas .

It is the vncleannesse betweene married persons when they forsake their owne bed . This vncleannesse is onely named in the Law , because it is the most common and most odious vncleannesse . For the Holy ghost , Pro. 6 , 30 , 31. doth detest it more than theft , as the greater sinne , and maketh an Adulterer worse then a theefe . Such were the sonnes of Ely , 1 Sam. 2 , 22. & those two false Prophets , whom the King of Babel burnt , and many Popish Monkes , Friers , and Priests , which cry out in the Pulpit against vncleannes , yet greedily commit it .

Tim.

What do ye cal Idols ?

Sil.

Images either of false , or of the true God , euen all religious Images forbidden in the Law .

Tim.

How may it appeare that it is vnlawfull to haue the Image of the true God ?

Silas .

First , the Law forbids it expresly , Deu. 4 , 16. Secondly , the Israelites made an Image of Iehouah , and were punished , Exod. 32 , 4 , 27. Thirdly , it is a dishonor to God , being immortal and inuisible to represent him by a visible and mortall thing ; as they diminish the maiesty , so they depraue the worship of God .

Tim.

What els was contained vnder Idols ?

Silas .

Any thing whatsoeuer we loue and honour as God . Thus money is an Idoll to the couetous , pleasure to the Epicures , honour to the ambitious , Philip. 3 , 19. Col. 3 , 5.

Tim.

What call ye Sacriledge ?

Sil.

It is a sin committed about holy things , or things appointed vnto an holy vse , as one would say a sacred theft , because things giuen to superstitious vses , ought by the Magistrate to be abolished after the example of Iosiah ?

Tim.

What do ye call holy Vses ?

Sil.

Such as any way belong vnto the Seruice of the true God , as Churches , Tithes , Communion Table and Cup , Pulpit cloath , Lands , Bookes , and such like : the Priests which by couetousnesse spoiled the Oblations , were culpable of Sacriledge .

Tim.

When is Sacriledge committed about these holye things ?

Sil.

Either when publicke persons for priuate lucre , do conuert these thinges to their owne vses : or when priuate persons without publicke authority do violate them , by applying them to their vse . This sacriligeous sinne is worse then theft , for Sacriledge is ( as it were ) a robbing of God , and a spoyling of him , as Malachy in his first chapter speaketh .

Tim.

By what other way may we perceiue the heynousnesse of this sinne ?

Silas .

By considering the iudgements of God vpon such as were guilty of it . Examples we haue in Achan , who stole holy things , and was stoned , Iosh. 7 , 1. Ely his sonnes for Sacriledge , both killed in one day , 1 Sam. 3 , 13. Ananias and Saphirah for this sinne , were both suddenly stroken dead .

Tim.

What other things were taught heere ?

Silas .

That it is a marke of an Hypocrite to abstaine from some grosse sinnes , and yet to liue in other sinnes as foule . Secondly , to do the same thinges which commonly he reproueth in others . Thirdly , note that Paul ioyneth Idolatry and Sacriledge , not as opposites , but as things neere of kinne . For , euery Idolater is a sacrilegious person , for hee doth enormously prophane the holinesse of God , and wickedly pollute his sacred worship , and rob him of his due honour .

DIAL . XV. Verse 23 , 24.

Thou which gloriest in the Law , by breaking the Law doest thou dishonour God ? As it is written , The name of God is euill spoken of amongest the Gentiles ; Or , blasphemed thorough you .

Tim.

WHat is the Sum of this Text ?

Silas .

To shew , that the Iewes are not righteous by their workes , seeing their workes were such as did dishonour God . Secondly , the co nfirmation heereof by authority of Scripture [ As it is Written . ]

Tim.

What is it to glory in the Law ?

Silas .

To take pride and pleasure in the knowledge & profession of the Law . This is a vaine and foolish glorying . When knowledge and professio n is seuered from the practise of the law , it is ridiculous to glorie in such knowledge of the law is not onely vaine and to no vse , but tendeth to more grieuous condemnation , for hee that knoweth his Maisters will , and doth it not , shall be beaten with many stripes .

Tim.

What is it to breake or transgresse the Law ?

Sil.

It is a speech borrowed from earthly thinges , the Law being compared to a bound or Land mark , because it should keepe our heart , and all our thoughts and affections in due compasse .

Tim.

How many things are heere signified by transgressing the Law ?

Sil.

Foure things : First , to do euil things forbidden in the Law . Secondly , to leaue vndone good things commanded in the Law . Thirdly , in the manner of dooing things commanded to faile , and in the end by not doing them from perfect loue vnto Gods glory . Fourthly to purpose to continue in the breach and transgression of the Law .

Tim.

How doth the breaking of the Law dishonour God ?

Silas .

Not in respect of God himselfe , whose honour cannot be encreased nor lessened ; but in respect of men By euil liuing & by giuing occasion , they blasphemed God . who take occasion from the euill life of Gods people , to speake euill of Gods word and holy Religion , as if it were a teacher of iniquity , 2 Sam. 12 , 14. 1 Tim. 6 , 1 , 2. Titus 1. 11. 1 Pet. 2 , 10. for as euill Children discredite their Father , so it is a discredit to God , that they which are called his children , should do euill and liue vnrighteously . Also in euery transgression , there is a contempt of diuine Maiesty , directly or indirectly , which is a dishonour to God .

Tim.

What should this worke in vs ?

Sil.

A wonderfull care to auoyde all open disobedience to Gods lawe , because it doeth not onely offend and displease God , but exceedingly turne to Gods dishonour : for Gods honour is a greater matter then our owne saluation ; better it were that all men were destroyed then God should bee dishonoured . Againe , men were created vnto the honour of God , not to his dishonour . This consideration hath kept many of the seruants of God from sinning ; for this cause Dauid would not hurt Saul when hee might , because he would not dishonour God by doing euill : Ioseph was kept from incontinency by this reason ; Sidrac , Misech and Abednego were kept from Idolatry : Gods children do remember the end of their creation , and consider that God will punish such as discredit him .

Tim.

What was the other part of this text ?

Sil.

A confirmation fetched from testimony of Scripture , as out of Esay 52 , 5. and Ezek. 36 , 30. Wherein he meeteth with a secret obiection , We meane not to dishonour God , whose law we teach and proclaime : yes , saith Paul , he is dishonoured by your deedes , amongst the nations , as scriptures fore-told .

Tim.

What is the meaning of these texts ?

Sil.

They bee a prophesie to fore-tell , that in the dayes of the Messiah , the wickednes of the Iewes should be such , as should bee a great scandall to the Gentiles , and moue them to reproach the name of God , measuring him by the manners of his people : the Apostle therfore doth cite these prophesies , to strengthen his reprehension , and to stop the mouth of the Iewes , which else would haue stoode vppon their own innocencie , and deluded his owne affirmation ; whereas nowe there is no place left for complayning , or starting backe .

Tim.

What is meant here by the name of God ?

Sil.

Either God himselfe , or else his doctrine and religion ; because by these , God and his will are made known to vs , as men are known by their names .

Tim.

What signifieth blasphemy ?

Sil.

Reproaching , euill speaking , rayling , contumely , when ought is taken from God which is his due , or any vndue thing is attributed vnto him .

Tim.

What were the lessons taught from hence ?

Sil.

First , that wicked men take occasion from the falts of Gods people , to speake euill of God himselfe , and of his holy worship . Secondly , that it is a grieuous thing to prostitute the name of God to be dishonoured by his enemies , and that wee are bound to haue more care of Gods glory , then our owne happinesse . Lastly , that therefore it behoueth all Gods people to haue a great care of their conuersation , that it be not onely vpright in the sight of God , but also honest and vnblameable euen before men .

DIAL . XVI . Verses 25. 26. 27.

For circumcision verily is profitable if thou doe the Lawe , but if thou bee a transgressour of the Law , thy circumcision is made vncircumcision : therefore if the circumcision keepe the ordinances of the law , shall not his vncircumcision bee counted for circumcision : and shall not vncircumcision , which is by nature if it keepe the lawe , condemne thee which by the letter and circumcision art a transgressor of the Law ?

Tim.

HOw doeth this text hang vppon the former , what coherence hath it , with the preceden̄t verses ?

Silas .

Vnto the forenamed pretext of the Iewes , who by the dignity of of Moses law and the couenant thought to be priuiledged , and that they should not together with the Gentiles be condemned : he now addeth a new excuse from the prerogatiue of Circumcision , which was no idle and empty Sacrament but an effectuall seale of that league of grace which God had stricken with his people : and this Paul denyeth not , but granteth the excellency and efficacy of this sacred signe , especially on Gods part who gaue it as a seale of his free promise ; but on the peoples behalfe which did not ioyne obedience with circumcision , it was of no more profit to them then if their fore-skin had neuer beene cut off . Vpon this occasion Paul doth put a difference betweene that circumcision which is auaileable and heathfull , and that which is not wholesome , also betweene a true Iew and one which is counterfeite , in shew and name onely ; and this is the sum of the verses which follow to the ende of this second Chapter .

Tim.

What is the drift of this Text ?

Silas .

To reproue the great folly of the Iewes , who being breakers of the law , yet held themselues righteous and acceptable to God , because they were circumcised : vnto whom the Apostle replieth , that there was no power in circumcision to make wicked men accepted of God , and therefore a Iew being a transgressor of the law , was no better then a Gentile that lacked circumcision , if he were a doer of the law of Nature . Note that he speakes of the Circumcision as it was in the time of the law , not as it is now , abrogate by the Gospel , Gal. 5 , 2

Tim.

What was Circumcision ?

Silas .

It was a Sacrament of the old Testament , which God gaue vnto Abraham for him and his seede . The outward signe of this Sacrament , was the cutting off the fore-skin of the flesh vpon the eight day . The thing signified heereby , was the grace of the Conenant , standing in reconciliation with God , and newnesse of life . It consisted of a reciprocall promise , GOD promised pardon and grace , the people promised faith and obedience , Gen. 17 , 1 , 2.

Tim.

Vpon what things or in what respect was this Sacrament profitable to such as did keepe the law by performing morall obedience vnto God ?

Silas .

In these respectes : First , it did serue to distinguish Gods people from al other people . Secondly , it did serue as a Seale to assure them of the forgiuenesse of their sinnes and of Gods fauour Thirdly it did admonish them of their duty , that they must abandon all sinfull and wicked desires and affections , and remaine holy to God . Lastly , it was an instrument of the Holy Ghost , to the mortification of sinne .

Tim.

What was further taught from this , that hee saith Circumcision was profitable ?

Sil.

Namely to grant and yeeld vnto any , with whom we haue to doe in causes of Religion , what is in reason and truth to be yeelded .

Tim.

What was learned from this , that he saith Circumcision profiteth him that is a doer of the Law ?

Sil.

That the fruite and profit of sacraments dependeth vpon the faith and godlinesse of the receiuers , and not vppon the action done and the word spoken ; for sacraments they doe not make a wicked man righteous , but he that is already righteous , they confirme him in his righteousnes , and encrease graces giuen : but as for wicked men , neither sacraments , nor any other externall thing can profit them , whilest they liue wickedly without faith and repentance .

Tim.

Then sacraments haue not grace inclosed in them , as the vertue of healing is enclosed in the medicine , nor do not regenerate , iustifie and saue men by the very worke done ?

Sil.

No verily , but all their vertue is from God , who at his good pleasure , maketh them profitable to his children which feare him , and receiue them duely , walking before God , and being vpright .

Tim.

But sithence none are so vpright but that still they be transgressors , and therefore no keepers of the Law ( which implieth an exact performance of the whole Law ) therefore the Sacraments cannot bring profit vnto any ? And then in vaine were they ordained ?

Sil.

This Text which saith ( Circumcision is nothing to such as keepe not the Law ) speaketh of impenitent transgressors , such Hypocrites as doe sinne and continue in their sinnes without any godly griefe for their falles , or confidence in the grace of Christ for remission of their faults ; to these indeed Sacraments bring no benefit at all . Howbeit such as do transgresse the law by infirmity against their owne purpose and resolution , being heartsorry vpon their disobedience once espied , groning with vnfeigned sighes for the offence of God thereby , and endeuouring to arise by repentance ; such haue fruit by the holy Sacraments , because they stand to the condition vpon which the force and benefit of the Sacraments do depend . For they keepe the Law , tho not in their owne person , yet in Christ in whom they beleeue , and for whose sake their daily slips and faults of frailty are not imputed , Christ being made to the fathfull the end of the Law for righteousnesse , Rom. 10 , 4 , 5. of which righteousnesse , as Circumcision to Abraham and the godly Fathers before Christ , so Baptisme & the Lordes Supper since Christ his comming , be seales assuring vnto the godly Beleeuers , their iustification with God by faith in Christ . Whereas to the vnfaithfull & wicked liuers , they are vtterly voyde and of no force , except it be to seale vp their iust condemnation , and to be a witnesse against them .

Sil.

How do you proue that godlinesse is required in them that shall profitably receiue the Sacraments , and that to vngodly men , they are vaine and of no vse ?

Tim.

By 1 Corinthians 11 , 24. the end of their examination , is to finde faith and repentance which wicked persons do want ; Also by the example of Iudas , and of Simon Magus , and by infinite testimonies of holy Scripture , namely by this Text , which vnto the promise of grace on Gods behalfe , mentioneth on the peoples part , the condition of obedience , without which God is not bound to stand to his promise .

Tim.

What is the profit that a godly man taketh by the Sacraments if he come repentantly , and doe beleeue the promises of the Sacrament ?

Silas .

Manyfold and verie great : First , it stirreth vp and strengthneth faith in the forgiuenesse of our sinnes by Christ , and so knitteth vs more straightly vnto God the Father by him . Secondly , it kindleth our loue vnto God . Thirdly , it kindleth our loue one towardes another . Fourthly , by it God mortifieth and killeth our corrupt lusts . Fiftly , it encreaseth hope of heauenly glory in the faithfull . Lastly , it prouoketh thankefulnesse & praise to God for all his free mercies by Christ Iesus .

DIALOGVE XVII . Verse 28 , 29.

For he is not a Iew which is one cutward : neither is that Circumcision which is outward in the flesh ; but hee is a Iew which is one within , and the Circumcision is of the heart , in the spirit , not in the letter , whose praise is not of Men , but of God .

Tim.

WHat is the drift of this Text ?

Sil.

To teach who is the true Iew , and what is true Circumcision ; and who is the false Iew , and counterfeit Circumcision .

Tim.

What is false Circumcision , and who is a false Iew ? Also what is true Circumcision , & who is a true Iew .

Sil.

The false Circumcision is that which is outward onely in the flesh and in the Letter , whose praife is of men . True Circumcision is that which is inward : also in the heart and in the spirit , whose praise is of God .

Tim.

What do ye call outward Circumcision , and a Iew outward ?

Silas .

That is outward Circumcision , when the foreskin of the flesh is pared away without any mortification of sinne ; and he is an outward Iew which is one by profession onely , and before men , without any inward renewing of his minde by the spirite of God , working Faith and conuersion of the heart vnto God , which was the thing promised on the part of the Circumcised .

Tim.

Let vs heare now more fully the difference betweene one that is a true Israelits , and one that is a counterfeit : by consequence of a true Christian and an Hypocrite .

Sil.

The differences are many which I wil rehearse in order . First of all , the true Israelite loues God for himselfe . The counterfeit loues God for his benefites ; the one loues the word , because it is his word , & the foode of his soule ; the other , because of knowledge , which delighteth him , which is a natural thing . The one loueth Gods Children , because they belong to God ; the other , loues them for some carnall respect , as for profit , credite , kindred . The true Israelite seeketh the praise of God , the false , praise and reputation of the worlde : the one desires chiefly to haue himselfe and his dooings approued of God , the other chiefly desireth this , that he and his workes might be seene of men . The true Christian looketh as much to the manner of doing , as to the worke done , so doth not the Hypocrite , he looks to the act onely , being carelesse of affection . The one doth rather desire to be , then to seeme to be ; the Hypocrite is quite contrary . The one cleaueth to the Lord with purpose of heart : the other is wauering and vnstable . The one is led to good , or to shun euill , with regard of fauour or feare ; the other , that hee may please God . The one complaineth of his infirmity , rather then hee will praise his good deedes ; the other , delighteth to heare of his owne good doings . The one saith little , & doth much ; the other doeth little , and talketh much . The one doeth cloake bad actions with good pretences , so will not the other .

Tim.

What further obseruations and instructions from this Text ?

Silas .

First , vpon this text is grounded the distinction of the inward and outward Sacrament . Also of the visible and inuisible Church . Secondly , that as euerie Sacrament Some do receiue the Sacrament and the thing : som the Sacrament and not the thing , & some the thing , and not the Sacrament . hath a Signe and a thing signified : so these two are euer ioyned in the right vse of the Sacrament : the one taken outwardly by the sense ; the other , inwardly receiued by the spirit . Lastly , that grace is not tied vnto the Sacrament , which some haue without grace ; and the benefites promised , the thing of the Sacrament , is separate from the signe , vnto all beleeuers .

CHAP. III.
DIALOGVE I. Verse 1 , 2.

1. What is the preferment of the Iew , or what is the profit of Circumcision ? 2. Much euery way because vnto them of trust , was committed the Oracles of God .

Timotheus .

IN few wordes lay downe the sum and order of this third Chapter .

Sil.

The Apostle stil goeth on , to proue the Iewes to be guilty thorough sinne , of Gods wrath ; that whatsoeuer prerogatiues they had on Gods part to grace them , yet because of their vnbeliefe and other transgressions , they were no more iust before God then the sinfull Gentiles , as he confirmeth by sundry authorities diuine , out of the Prophets and Psalmes ; whereuppon hee inferreth , that by the workes of the Law , none be iustified in the sight of God ; and so at last concludeth demonstratiuely the maine and principall proposition of this Epistle , that all elect sinners , bee they Iewes or Gentiles , are iustified without the workes of the Law , by the faith of Christ . Touching the generall parts of this Chapter , they bee these three . First , is a confutation of diuers cauils and calumnious Obiections , which the Iewes might mooue on their owne behalfe , out of such thinges as Paul had written , vntill verse 9. The second , from the 9. Verse , vnto the 21. wherein he both propoundeth & proueth the quality both of Iew and Gentiles , in the case of sin and damnation . In the third and last part , he inferreth , and by vnanswerable reasons demonstrateth this affirmatiue proposition [ All men bee iustified by faith , ] from verse 21. till the end of the Chapter .

Tim.

What is the drift of this present Text ?

Silas .

To bring the Iewes the better to the sight of their owne sins and wretchednesse , by answering such things as they obiected for their owne defence . For , it might trouble them ( which the Apostle wisely foresaw ) to heare Paul so extenuate Circumcision , and other priuiledges .

Tim.

What is the first Obiection , and how doth the Apostle answere it ?

Sil.

The Obiection is this : If notwithstanding Circumcision yet the Iew and Gentile be alike sinners , and miserable ; wherein then is the preferment of the Iew ? in what doth he excell the Gentile ? For , it were absurd and iniurious vnto God himselfe , to equall the Gentile vnto the Iew . To which the Apostle so answeareth , as leauing them equall for guilt of sinne , yet he giueth to the Iew his prerogatiue .

Tim.

What be the parts of this Text ?

Sil.

Two ; First , a question in the first verse . Secondly , an answer in the second verse .

Tim.

What learned we out of the Question ?

Silas .

Three things : First , how hard a thing it is to bring men to yeelde to their owne conuiction and condemnation . Secondly , that men naturally do affect excellencie , to bee thought better then others . Thirdlie , that such Ceremonies as men are accustomed to , they cannot abide to haue them reproued . And adde this as a fourth , That Preachers must wisely preuent and remoue what may be scrupulous to the weake , or occasion of slander vnto the malicious persons .

Tim.

What did we learne of the answere ?

Silas .

The Wisedome of the Apostle , who in reporting the preferment of the Iewes , doth not onely stand vpon the vertues of the Iewes , but-onely reckons such things as were meete , and belonged to God , being his benefits , least they should be proud . For he doth point at many things , in that hee saith , [ Much euery way ] yet mentioned onely the Oracles of God , as the chiefest of his sauours , which is signified by the word [ First , ] noting not an order , but the dignitie of this priuiledge , as generall , containing the rest ; and most excellent , surpassing the rest .

Tim.

Whence did he fetch this word [ Oracles ? ]

Silas .

From the Gentiles , who vse to cal the answers which were giuen by Apollo at Delphos , by the name of Oracle .

Tim.

What did this teach ?

Sil.

That wee should not put Religion in wordes , when wee may vse them without any wrong vnto the truth .

Tim.

What is meant heere by the Oracles of God ?

Silas .

All the Scriptures of the Old Testament , both Moysaicall and Propheticall , but especially , the free promises of grace and saluation by Christ . These Oracles were committed to the Iewes , not as another mans thing laide to pledge , but as their owne treasure to be enioyed for their vse , to instruct and comfort them , if they could haue vsed it well . Howbeit thorough their owne fault , they serued not to this end , and so they lost the right of this prerogatiue , so as it nothing profited them .

Tim.

What instructions were giuen from hence ?

Sil.

Three , that to haue the word of God amongst vs , is the greatest priuiledge and sauour that God giueth to any people , because hereby Gods counsell for our saluation is reuealed ; and men are called to the kingdome of heauen , and to other fauours concerning the life to come : therefore we ought to esteeme and loue the worde aboue all other things , because God will not let the contempt of such a precious treasure goe without reuenge . Secondly , wee learne that it is a signe that God maketh high account of that people to whome hee doth of trust commit his worde , which should woorke in vs great care of thankfulnesse to God , with study and an earnest desire of pleasing him . Thirdly , wee learne that the office of the Church toward the word , is to be a keeper of it , for it is of trust committed to vs as a iewell to be kept : the duty of the Church herein doeth consist in foure particulars . First , to interprete and giue the true sence of the worde . Secondly , to seuer it from all false and bastard Scriptures . Thirdly , to propound foundly the doctrine of the worde to the Children of the Church . Fourthly , to preserue the doctrine vncorrupt , and to punish such as depraue it : and herein the Iewes acquitted themselues wel , for they safely kept the scriptures from falsity and corruption euen to this day ; and in the dayes of our Sauiour , when many other faults both in manners and doctrine were laid to their charge ; yet they were not charged with deprauing the word .

DIAL . II. Verse 3 , 4.

For what though some did not beleeue , shall their vnbeliefe make the faith of God of none effect ? God forbid .

Tim

WHat then is the summe of this Text ?

Sil.

An answere to a newe obiection of the Iewes , which was this , that the Oracles of God were in vaine committed to the Iewes , and that God did delude his people with empty promises ; seeing many of them did not beleeue Gods worde and promises : vnto which the Apostle answereth , that the vnbleefe of men cannot change the trueth of God , seeing it is Gods propertie to bee true , whereas all men are liars naturally ; which constancie of God in his trueth , hee proueth by testimony of the Psalme 51. 4.

Tim.

Expound the words contayned in the obiection , to make a way thereby vnto some lessons , doctrines and duties ?

Sil.

These words ( for what though ) imply this to depend and follow of the former , as thus : in the Oracles which GOD gaue his people , there passed a mutuall couenant , God on his part promising grace and life , the Iewes on their part promising faith and obedience , though they proued perfidious and disobedient : why should this derogate from the trueth of God ? Whereas hee sayeth ( some , ) this word distinguisheth the holy and beleeuing Fathers , from the multitude of vnbeleeuers : so then albeit the greatest part were perfidious , and gaue no credite to these Oracles which God had left with them , of credite and trust , to bee both preseruers and dispensers of them : yet also there was still in that people such as were elect and faithfull , in respect of whome the promises were not frustrate and voyd . By ( vnbeliefe ) is meant here not only their not beleeuing the things promised by God in his word , but withall their rebellion in falling from God and his true worship , vnto Idols and vanities : and by ( faith ) vnderstand the fidelity of God , or his constancy in keeping his word and promises , as the Heathen Oratour hath described faith to bee a constancy and truth , in obseruing sayings and couenants : and herewith agreeth the notation of the word ( fides ) quia fit quod dictum est . For this faith to bee of none effect , is asmuch as to bee voide and vnsulfilled ; as who should say , shall God be held vnconstant and spoyled of his truth , for the infidelity and perfidiousnesse of men ? This introgation hath the force of a negation , it is as if he saide : No , it is not so , because whiles many were vnbeleeuers , yet not a few there were to whome God fulfilled his faith and truth , euen to so many as brought with them the condition of obedience .

Tim.

What learned we out of the obiection ?

Sil.

Sundry things , first , all that haue Gods Oracles , and heare and reade them , doe not beleeue them ; because it is not in themselues , who are all alike vnable to beleeue , but in Gods purpose , who hath ordained some to faith ; and not othersome .

Tim.

What is the vse of this ?

Sil.

That such as doe beleeue , should heerein acknowledge the free mercies of God . Secondly , that such as yet doe not beleeue , should earnestly begge it by prayer , and waite for it with patience , in the constant vse of the meanes , with all simplicity and diligence .

Tim.

What other instruction from hence ?

Sil.

That the word of God as it standeth of letters and sillables , hath no strength to be get faith in mens harts , because many heare the sound of the word and yet neuer beleeue , nay are thereby more hardened in 〈◊〉 , as the Iewes in Esayes time . Esa. 6. 9.

Tim.

Whence had the word this power to beget faith ?

Sil.

From the ordinance of God appoynting it to such an vse . Secondly , from the spirit of Christ working together with it ; the like is to bee thought of the Sacraments , for the elements or the action about them , hath not any force in them to encrease faith , but all this dependeth vppon the will of GOD , who at his good pleasure giueth grace when he will , and to whome he will .

Tim.

What vse was made of this paynt ?

Sil.

That none ought to rest in the woorke of hearing or receiuing the mysteries ; but must pray that the spirit of Christ may ioyn with his word and mysterle , to make them effectuall for good to vs . Secondly , that euery one that meaneth to profit by the worde and mysteries , shoulde fitte and prepare themselues , as they are commaunded in the word .

Tim.

What other things 〈◊〉 arne we from the obiection in the third verse ?

Sil.

This , though al beleeue not , yet all which be within the visible Church , stand bound to beleeue the word , because there is a mutuall couenant betweene God and euery member of his Church : for God on his part promiseth his sonne and eternall life with him , this is the faith of God : and we for our parts promise and vow , that wee will beleeue his word , and this is the faith of men . The faith of God is passiuely , that whereby God is beleeued : so here , or actiuely , that whereby we beleeue God .

Tim.

Where vnto should this serue ?

Sil.

As a weapon to fight against our naturall distrust and vnbeleefe , considering that we haue vowed against this .

Tim.

What are we taught from this second part , which is the answere ?

Silas :

Diuers Lessons : First this speech [ God forbid , ] it being a word of detestation , to shew how hee doth abhorre the thing obiected , shold not be vsed in vain and childish matters ( as most commonly it is ) but in graue and serious businesse , and when the heart is affected . Secondly , the vnbeleefe of men cannot frustrate & make voyde Gods promises , because howsoeuer some remain vnbeleeuers , yet others which do beleeue , they feele the effects of Gods promises ?

Tim.

What followes of this ?

Sil.

Two things , first that the blindnes and contumacy of some hearers , must not discourage the ministers in their function . Secondly , that the people shoulde not refraine from holy things for the wickeds sake ; because there will alwayes be such , as to whome Gods word and ordinances will bee offered in vaine : yet they shall not goe without a blessing to the humble and contrite sinners .

DIAL . III. Verse 4.

Yea , let God be true and euery man a lyar , as it is written , that thou maist be Iustified in thy words , and ouercome when thou art Iudged .

Tim.

WHat is the drift and purpose of this Text ?

Silas .

It doth set foorth and extoll the constancy of God in keeping his worde . Secondly , he doth confirme that which he had said , concerning the truth of God by the authority of Scripture , which he fetched from Psalme 51 , 4 , 5.

Tim.

How is the truth and constancy of God set forth ?

Sil.

By the contrary , that is ; by the vanity and falsehood of men who are lyars . Secondly , by the authority of Scripture , out of the Psalm 51 , ( As it is written . )

Tim.

In what sense is God said to be true ?

Sil.

First , because he is most faithfull in his word . Secondly , being the Author of all truth in his Creatures . Thirdly , infinitely hating all lyes and falshood in others .

Tim.

Yea , but the good Angels are also endued with truth , and so are righteous men .

Silas .

It is so , but God is true essentially , immutably , most perfectly , and infinitely : which truth he doth make appeare first in his promises of mercies : Secondly , in his threatnings of iudgements . Gods promises be true in a three-fold respect . First , of God who cannot lie . Secondly , of themselues , being al infallible truths . Thirdly , of the beleeuers , who obtaine them .

Tim.

Yet he hath promised sundry mercies which he did neuer performe , and threatned many iudgements which neuer came to passe .

Silas .

Some of Gods promises are of things absolutely necessary to Saluation , these are most firme , as forgiuenesse of sinnes , the Holy Ghost , &c. Some of his promises are belonging to the well-fare of this life ; as health , liberty , prosperity , these are made with exception of the Crosse , and vnder condition of obedience . As for his threatnings which haue not taken place , as to Eezekiah , and Ionas against Nineue , they are made with exception of repentance , either expressed or vnderstood , which being performed the euill was thereby remoued ; as God purposed and meant , so declared and manifested by the euent .

Tim.

What duties are heere taught vs ?

Sil.

Sundry things : First , we must endeuour to bee like vnto God in this property of his truth , being true as he is true . Truth is a part of his Image , which wee must beare and expresse in our liues . Secondly , the truth of God is a good ground of our hope , that his promises shall be accomplished vnto vs , whatsoeuer tentations happen , yet we may still trust . Thirdly , when we heare Gods promises and his threatnings , wee must assure our selues that they will come to passe in their time , because hee is true who pronounceth them , who cannot deceiue nor be deceiued . Fourthly , it reproueth two sorts of persons , the one sort which say they doe beleeue the promises , and yet feare not at all his threatnings ; the other which doubt of his promises , yet beleeue his threatnings , it being the same true God who is Author of both .

Tim.

In what sence is it said that all men are lyars ?

Sil.

That naturally as they are men , and vnregenerate by the spirit , they are lyars , not onely for the most part , but one and all . Secondly , men that are regenerate , are stil subiect to lying , and doe sometimes fall into that sinne , as did Abraham , and Rebacca with her son Iacob .

Tim.

In what doeth it appeare , that all men naturally are lyars ?

Sil.

First , in their inconstancy and often change of their purposes . Secondly , in speaking otherwise then they thinke . Thirdly , in doing towards men otherwise then they speake and promise . Fourthly , in breaking vowes and Couenants made to God . Lastly , in broaching of lyes in Doctrine , and in an aptnesse to receiue them , being prone to errors by corruption , as the water to run downeward .

Tim.

What vse was made of this point ?

Sil.

That no lye may be spoken vpon any pretence though it doe no harme , yea though it doe good , because it is contrary to Gods nature , and no euill is to be done that good may come of it . Secondly , that all men must mistrust themselues and keepe watch ouer themselues , being ready to slip into this vanity of lying . Thirdly , that we be willing to see and confesse this our infirmity , and that prayer be made to God to change vs and deliuer vs from deceitefull hearts and lying tongues , saying , Lord correct our lying hearts , and direct vs in truth . Fourthly , that all men ought to be humbled for their failing in this fault , and craue pardon of God through Christ : for as none can say he is free from lies , so God is ready to pardon repentant persons .

Tim.

What is the Sum of this Scripture , which the Apostle fetcheth out of the 51. Psalme ?

Silas .

That God wil be knowne to be iust both in his words and doings , whatsoeuer men do deeme and iudge of him .

Tim.

What Sayings doth hee meane , whether his words of wrath and rebuke , or his words of promise & mercy ?

Sil.

Though God be most true , both in seuere threatnings and sweete promises ; yet there hee meaneth the word of promise ; and this made the Prophet to breake out into the commendation of Gods truth , euen the consideration of his owne falshood , and perfidious dealing with God in his grosse sinnes , being compared with the mercy and faithfulnesse of God , in pardoning such a treacherous wretch , according to his promise . This also made the Prophet Dauid to confesse so frankely his crimes against himselfe , euen to this verie end , that hee might the better manifest the exceeding constancie of God , who instead of destroying him for his foule fault , did pardon and forgiue his sinne for his promise sake . And note that to be iustified here , can signifie no other , then to be accounted iust , or absolued from iniustice , & not to infuse the habite of Iustice .

Tim.

How did the Apostle Paul fit this to his purpose ?

Silas .

Very well ; for if the perfidie and vnbeleefe of men do serue for the better declaration of his truth , in forgiuing their iniquities ( as in this example of Dauid , ) then it is certaine which the Apostle faith ; That mans vnbeleefe doth not make the truth of God to be voide : which remaineth true , notwithstanding men bee Lyers .

Tim.

What is meant heere by iudgement ?

Silas

The chastisement of God for sinne , as in 1 Cor. 11 , 32. 1 Pet. 4 , 17.

Tim.

Now ye haue expounded the words , tel what be the parts of this sentence ?

Silas .

Two : First , that God is iust or true in his promises . Secondly , that he is iust in his corrections : true , because he truly inflicteth threatned euils , though he be patient : iust , because he inflicteth due paine .

Tim.

What learned we out of this former part ?

Silas

That the sinnes which the elect fall into , though they deserue destruction , yet they serue to set forth and declare how mercifull and true God is in his couenant . For as in the dayes of Christ , many fell into sundry strange diseases , not onely or chiefly for their punishment , but that he might haue occasion to shew forth his power ; so in all times some fall into grosse sinnes , to the end , God may haue occasion to shew and vtter vnto his greater glory and praise , his constant loue and truth towards his . Euen as a kinde and wise father , also a good and godly Prince , make their clemencies the more famous , by pardoning some grieuous faults of their Subiects or Children . Example heereof , wee haue in Paul , whose blasphemy ministred vnto God occasion to expresse his vnspeakable long suffering and kindnesse , 1. Tim. 1 , 12. God would leaue Dauid and Paul , and many others to fall , not to kill them , but to make his grace more illustrious .

Tim.

What were we taught from hence for our vse ?

Sil.

Sundry things . First , this let vs see the wonderful wisedome of God , who makes vs to know that hee can draw good out of euill . Secondly , it must serue to keepe such from despaire of pardon , as haue offended most greeuously . Thirdly it should make men warie how they easily offend such a gracious God .

Tim.

In the other part of this sentence the wordt of Paul disagree from the words of Dauid , who speakes thus , that thou maist be pure when thou iudgest : reconcile them .

Tim.

They disagree in shew , but not in sense ; because if God bee pure in all his corrections of men for sinne , it must needs follow that he will ouercome , and haue the vpper hand , whensoeuer men presume to iudge or censure him and his doings .

Tim.

What is our Lesson from hence ?

Silas .

That the chastisement of sinners is most iust , whatsoeuer men thinke or speake . The reason whereof is , because God ( being Iudge ) can do no wrong . Secondly , because he correcteth not without a iust cause . Thirdly , his corrections are euer lesse then mens faults . Fourthly , he correcteth not so often as men sinne ; nay , not one stripe for a thousand faults .

Tim.

What vse of this ?

Sil.

It teacheth silence and patience vnder the crosse , whether our selues or others be corrected ; because we cannot be discontent with our afflictions , but that we must controll the Iustice of God .

DIAL . IIII. Verse 5 , 6.

But if our vnrighteousnesse sets foorth ( or commendeth ) the righteousnesse of God , what shal we say ? Is God vnrighteous which taketh Vengeance ? I speake after the manner of men , God forbid . For how then shal God iudge the World ?

Tim.

WHat is the drift of these words ?

Silas .

To answere a newe obiection of the Iewes , arising from the former Doctrine .

Tim.

What be the parts of this Text ?

Sil.

Two : First , an obiection . Secondly , a resolution or answere .

Tim.

In what Words is the Obiection contained , and what be the parts of it ?

Silas .

It is contained in these words : If our vnrighteousnesse do commend the righteousnesse of God , what shal we say then ? is God vnrighteous which punisheth ? This obiection hath two parts , to wit ; an antecedent , and a consequent . The antecedent was this ; If our vnrighteousnesse doth commend Gods righteousnes ; ( this was Pauls Doctrine before ) vpon which antecedent was gathered this consequent ( by some cauillers ) that therefore God is vniust if he punish vs ( this was their owne . )

Tim.

Now put the whole Obiection togither .

Sil.

It is thus : If mans vnrighteousnes do commend and aduance Gods righteousnesse , then God if hee punish our sinnes , shall shew himselfe vniust to punish vs , for that thereby his glory is encreased : but it appeareth in the former example of Dauid , that Gods righteousnesse is made more commendable by mans sinne , in that for his promise sake , hee would pardon and saue him whom he might iustly haue destroyed : therefore God is vniust if hee punish . This is the whole Obiection .

Tim.

Now that ye haue laide forth the Obiection , tell vs the meaning of the words : and first , what is meant by vnrighteousnesse .

Silas .

That which before in the third verse hee called vnbeleefe , and in the 7. verse a Lye .

Tim.

Wherefore is vnbeleefe called vnrighteousnesse ?

Silas .

For two causes : First , because vnbeleefe doth rob God of the glory of his truth , power , and mercie ; as if hee meant not to keepe promise , or could not , or would not , which is a very vnrighteous part towardes God . Secondly , because vnbeleefe is the spring & roote of all vnrighteousnesse and sinnes which bee in the world ; as Faith is the roote of all duties and vertues .

Tim.

What was learned from hence ?

Sil.

That as we loath iniustice , and would not deale vnrighteously , so we should abhorre vnbeleefe , and resist presently and mightily all motions of it , because euery doubting thought , is a wrong and Iniustice vnto God .

Tim.

What is meant by righteousnesse ?

Sil.

That which before is called the faith of God , and afterwards the truth and verity of God .

Tim.

Why is his fidelity or truth called righteousnesse ?

Silas .

Because it is a iust thing with God to keep his word , 1 Iohn 1 , 7. a principall part of righteousnesse to fulfill his promise .

Tim.

What is meant heere by commending ?

Silas .

It is put heere not onely for practise , but for confirming or establishing , as afterward in the fift chapter , God commendeth his loue , that is ; confirmeth his loue .

Tim.

How is this true , that mans vnbeleefe doth confirme Gods truth , and make it more glorious ?

Silas .

This is not in the Nature of vnbeleefe , which in it selfe properly doth obscure Gods glory , rather then confirme it : but Accidentally , as the vprightnesse of a Sins not 〈◊〉 but per accidens , are causes of Gods glory . Iudge appeareth in condemning a Malefactor , yet no thankes to the Malefactor : euen so , whiles God doeth forgiue perfidious sinners , it hapneth by his own goodnesse and fauour , that thus his truth is more renowned and established , it is no thankes to sin , whose nature is to di 〈◊〉 God ; from whence , malicious men did collect this bad consequence , that seeing his goodnesse and truth was set forth by mans sin , therefore God could not iustly punish sinne .

Tim.

Wherein was this Consequence and Collection faulty ?

Sil.

Heerein , because that vnbeleefe and sinne being of it selfe filthy and worthy of blame , did dishonour God , and thereby deserued punishment : and whereas God was glorified by sinne , that came of his owne free mercie , not at all through sinne .

Tim.

What was taught from hence ?

Silas .

First , that the truth is often wrested to a wrong end by corrupt minded men , who of true premisses gather false conclusions : which being done to Pauls Doctrine , no maruaile if the like bee offered to other Ministers . Secondly , it is the nature of wicked men , to promise to themselues freedome of punishment for their sinne : they would be glad after sinne to go scot-free , because they would sin more boldely . Thirdly it is a signe of a great degree in wickednesse , when men had rather haue God charged for vniust , then themselues to be found culpable .

Tim.

But why is punishment called wrath ?

Sil.

Because it proceedeth from God , being wrathfull and angry with sin .

Tim.

What was taught from hence ?

Sil.

That all punishments bee so many tokens of Gods wrath . Secondly , that sinne is to be auoyded as a fearefull thing , seeing it doth prouoke God to wrath , whose wrath is more heauy then any mountaine .

Tim.

What was considered in Paules answere ?

Sil.

Three things , the first is an apologie in these words , I speake as a man .

Tim.

What was the meaning of these words ?

Sil.

Thus much , that the former obiection did not come from himselfe , but was the speech of some carnall man , which did iudge amisse of Gods iustice : in their person he speakes , not in his owne .

Tim.

What was taught from hence ?

Sil.

That whensoeuer wee open our mouthes against the truth of God , then we shew our selues to be but men , and led by the wisedome of a man .

Tim.

What was the second thing considered ?

Sil.

A deniall of the collection , with a protestation ( God forbid ) as who should say , far bee it from mee , or any other to teach or to thinke God vniust in punishing .

Tim.

What was learned by this ?

Sil.

That we must haue euery thing in abhomination which is vttered contrary to Gods glory , which ought to be so precious & deare , as we should not endure in our selues the least thought , or in others the least word against it .

Tim.

What is the third part of the answere ?

Sil.

An argument to proue his deniall , taken from the proper office of GOD ; which is , to bee iudge of all the world . This argument is thus framed from hence : If God be vniust in punishing , then he cannot be the iudge of the world ; but it is his office to iudge the world ; therefore he is not vniust , but they rather wicked which dare so charge him .

Tim.

Wherein doth God declare himselfe to be iudge ?

Sil.

In two things , first in the gouernment of the world which hee ruleth with great equity . Secondly , in the execution of the last day , when as supreme iudge he shall render to euery man according to his works .

Tim.

What was gathered from hence for our instruction ?

Sil.

First , whatsoeuer punishment is inflicted vpon sinners , either here in this world or in the world to come , it is most iust because the iudge ( who is iustice it selfe ) doth it .

Tim.

Whereunto serueth this ?

Sil.

First , this serues to stoppe the mouth of all wicked men ; for howsoeuer they may be discontent and murmure , yet God can doe no iniurie to any . Secondly , to teach Gods children contentment and patience in all aduersities which befall them , sithence they proceede from a righteous iudge . Thirdly , it admonisheth all men in all places , at all times to liue godlily and honestly , because they are euer in the eie of their iudge ; now hee must bee impudent and desperate , which will offend before the iudge . Lastly , it instructeth all iudges and rulers , and whosoeuer haue any kind of power and authority ouer others , to follow this great iudge of the world in doing iustly , whatsoeuer they do to their inferiours by way of correction or reward . For following him as their patterne , they are sure to haue and finde him for their patron and shield in the euill day , when most need is of his fauour and help .

DIAL . V. Verses 7 , 8.

For if the truth of God haue more abounded through my lie vnto his glory , why am I yet condemned as a sinner ? and as wee are blamed , and as some affirme that we say , why doe wee not e-uill , that good may come of it ? whose damnation is iust .

Tim.

WWhat is the drift of this text ?

Sil.

To confute and answere a wicked and lewd slander obiected against his doctrine ; which was , that the trueth of God , through mens lye and vnbeleefe , doeth more abound to his glory ; this was his doctrine which wee haue learned before howe to vnderstand it .

Tim.

What is the slander , and how doeth the Apostle answere it ?

Sil.

The slander was , that Paul should affirme that men may doe euill that good may come of it , which flander the Apostle answereth ; First denying the slander , and secondly he threatneth the iudgement of God to the slanderer .

Tim.

What is it that the Apostle calleth the trueth of God ?

Sil.

His fidelity and constancy in his promises , when hee makes good indeede , that which hee hath spoken with his mouth .

Tim.

What doth this offer vnto vs ?

Sil.

A ground of our hope , and an example for our imitation ; for God who is most true cannot deceiue vs , so as wee may haue hope in him ; also wee must striue to be like him in truth .

Tim.

What is here meant by a lye ?

Sil.

Not a word spoken vntruely or with purpose to deceiue , but some act or deede wherein a man doth deceiue , or violate his faith and much plight to God : for wee are to know , that a lie may be committed sundry wayes . First in doctrine , as they that taught iustification by workes of the law , Gala. 3. Secondly in ciuill iudgement , as they which pronounced false witnes against Naboth and Christ . Thirdly , in gesture and countenance , as in Ioab , Cayne and Iudas . Fourthly , in words and common speeches , either ieastingly , officiously , or hurtfully . Fiftly , in action of life , as when a man hath made promise to God to beleeue and practise his word , and yet otherwise liueth in vnbeleefe and disobedience ; this is here and elsewhere called a lie , as 1 Iohu 2. 5. 6.

Tim.

What was our instruction from hence ?

Sil.

That we should labour to liue as wee profesle , least we be accounted liars to God , to his Church , to our selues , and in our owne consciences .

Tim.

Shew vs now how our lye doeth turne to Gods glory ?

Sil.

As sinne profiteth Gods children , so it turneth to his owne glory ; to wit , by accident ( as before is said : ) for it is not in the nature of sinne , which being a filthy thing , is both against Gods glory and his childrens good , but it is of GODS mercy that it turneth to his praise and their commodity , whiles they become more wary after some sinne , and Gods goodnesse more famous and renowned .

Tim.

What other thing were we taught out of this verse ?

Sil.

Two thinges : first in that the Apostle propoundeth the slander in the person of an vncertaine man ; it teacheth vs that wee must conceale the name of offenders , when Prou. 22. 1. Eccles. 3. 7. there is no cause to vtter them ; because the credite of other men must bee deare to vs . Secondly , that selfe-loue makes sinners seeke all shifts to shunne the condemnation of their sinnes ; nay the very imputation of sin , they would not be so much as sinners .

Tim.

What learne wee from the beginning of the eight verse ? ( and as wee are blamed &c. ) and from therest of the verses ?

Sil.

First , that the doctrine of the Apostle could not scape the blame and slaunder of euill tongues . Secondly , slaunders cast out against the Doctrine of the Ministers , doeth hurt both the name of the Minister , and the faith of the flocke . Thirdly , that no euill faulte and crime may bee done to procure any good ; for a good pretext , or a good Sin is not eligible . intent , nay a good euent of an euill action , cannot make that action good that is euer euill , which was euill from the beginning .

Tim.

Whome doth this reproue ?

Sil.

Three sorts of men , first the Papists who couer their owne blinde deuotion , with the cloak of good intents . Secondly , blinde Protestants , which doe euill things vpon pretence of good euents , that bee like to follow and ensue . Thirdly , 〈◊〉 worldlinges , who blame Gods children , because they will not doe some little euill , to compasse some great good ; which is directly against the rule of our Apostle , that the least euill of fault or crime , is not to bee done , to gaine neuer so much good .

Tim.

What learne we from the last part of this text [ Whose damnation is iust ? ]

Silas .

Two things : First , they which slander the Doctrine of the Ministers , shall not escape the righteous punishment of God . Secondly , such as wilfully do speak euill against the truth , must not be answered with many words , but turned ouer to the Iustice of God . For , if men once come to this passe , to bee cauillers against the knowne truth , there is little hope of them , their iudgement is peruerted , and their heart filled with pride and Math. 7. obstinacy , therefore to be auoided as Dogs or Swine .

DIAL . VI. Verse 9 , 10.

What then , are we better then they ? No , in no wise . For wee haue before accused both Iew and Gentile , that they are all vnder sinne , as it is written , There is none righteous , no not one .

Tim.

WHat is the drift of this Text ?

Silas .

To prooue all men , whether Iew or Gentile to bee alike sinners , by the testimony of Scripture . The words haue first an Obiection in the person of the Iewes : Secondly , the answer of Paul , which takes from them occasion of glorying too much in their Auncestors .

Tim.

What learne wee heereby , that Paul putteth himselfe in the same ranke of sinners ?

Silas .

The wisedome that ought to bee in Teachers , by all meanes to mollifie their reprehension of sinners , and namely by taking in themselues , when they may do it with truth . Secondly , that there is amongst men , a communion or incorporation of sinne .

Tim.

Is not this contrary to the first verse , where he saith , the Iewes were better then the Gentiles ? And now he makes them both equall , Iew no better then Gentile ?

Tim.

No , for there he meaneth , that the Iewes were better , in respect of God and his benefits vppon them ; heere he maketh them equall in respect of naturall corruption ; beeing alike sinners by nature , the Iewes had a preferment of fauour , to be Gods peculiar people , to haue his Law and Prophets : but concerning their manner of iustification before God ( by faith not by works ) it was all one to Iew and Gentiles , all being sinners .

Tim.

What did he meane by all being vnder sinne ?

Silas .

That all men are vnder the guilt and punishment of sinne , which is a matter of such daunger , as it were better to haue the whole weight of the world vpon vs , then to bee vnder the burden of one sin , because the wrath of God ( which is the heauiest thing in all the world ) doth hang and lye vpon sinne and sinners for euer . Vnder which condition all men without exception ( that are but meere men ) do lye , Iohn 1 , 8.

Tim.

Whereof doth this admonish vs ?

Sil.

First , of the miserable condition of al mankinde through sinne . Secondly , it stirreth vp our mindes to thinke vpon , and looke after a Sauiour . Thirdly , it doth teach vs to reproue others with compassion , considering our selues be sinners , and in the same case and condemnation , Gal. 6 , 1.

Tim.

How doth he proue the guilt and condemnation of all men ?

Silas .

By authority of Scripture , Psal. 14 , 3.

Tim.

What learne wee from this ?

Silas .

That al Diuine truth must be proued by Scripture , because the Conscience is not perswaded of anie sauing truth till it heare God speake , who now doeth not speake to vs , but in his word onely : Secondly , hee speaketh to his Church in Scripture onely , and his voice alone is sufficient to perswade all truth . For the word of God is perfect , Psal. 19 , 7.

Tim.

From what Scripture doth he fetch his first Authoritie ?

Sil.

From Psal. 14 , 3. There is none rigtheous , no not one . In these words all men be comprehended , as it appeareth by the vniuersall particle [ None . ] Also by doubling the deniall , [ No not one . ] That is , none at all , one or other .

Tim.

But were not Adam and the Man Christ righteous ?

Silas .

They were so : but Christ was more then a man , and Adam was righteous before his fall . This sentence must be vnderstood of meere men , such as they be since the fall of Adam ; as for Dauid , Iob , Zachary , with other righteous men , they are indeede called righteous , None righteous ex natura . but it was with vnperfect righteousnesse inherent , or imputed to their Faith ; or by comparison , as in Genesis 6 , 9.

Tim.

What is meant heere then by righteousnesse ?

Silas .

One that is perfectly conformed to the will of God in all his thoughts , wordes , and workes , without any fault or defect . Of this sort of men , there is not one Some men be counted righteous ex gratia . to be found in all the stocke of Adam . The reason is , because al men are conceiued in sinne ; and after their new birth , they haue sinne still dwelling in them , Rom. 7 , verse 14 , 15 , 16 , 17 , 18 , &c.

Tim.

But it is only mens actions that are not righteous , the persons of the elect are alwayes righteous .

Silas .

This Text speaketh of persons ( no man : ) again if persons bee righteous , then the actions are not , nor cannot be vnrighteous .

Tim.

What followes of this ?

Silas .

That all haue neede of the righteousnesse of Christ apprehended by faith , that they may stande iust before Gods tribunall seate , seeing all and euerie one be in their owne persons destitute of righteousnes , nay full of vnrighteousnesse .

DIAL . VII . Verse 11 , 12.

There is none that vnderstandeth , there is none that seeketh God , they are all gone out of the way , they haue been made altogether vnprofitable , there is none that doth good , no not one .

Tim.

WHat is the drift of these Scriptures ?

Silas .

To condemne all mankinde of sinne , and therefore voyde of true righteousnesse , wanting Christ who alone is the iustice of sinners .

Tim.

Wherein doth the corruption of sinne appeare ?

Silas .

First , in the vnderstanding by ignorance . Secondly , in the affection , by frowardnesse . Thirdly , in the actions , by doing euill , and leauing good vndone . Or thus : he accuseth the Iewes , first of iniustice : Secondly , of blindnesse : Thirdly , of falling away : Fourthly , of deceite : Fiftly , of cursing : Sixtly , of cruelty : Seuenthly , of discord : Eightly , of prophanenesse .

Tim.

Why doth hee say , That all men are without vnderstanding ?

Silas .

Because all men naturally doe lacke the true knowledge of God to Saluation , euen as blinde men , who for lack of eies see hot the Sunne , though it shine neuer so bright : and note that Paul setteth downe by negation , what the Psalmist spake affirmatiuely , keeping the sence though not the words , by his Apostolike authority .

Tim.

What was obserued here ?

Sil.

The pollicy of Sathan , doing to all men as the Rauens do to the Lambs , whose eies they first pick out , when they will deuoure them . Secondly , the misery of man , being in his most noble part ( that is his vnderstanding ) wounded and spoyled , so as he perceiueth not the thinges of God , nor can do . 1 , Cor. 3 , 14.

Tim.

Why doth he begin with the vnderstanding ?

Sil.

Because on this dependeth the whole life , which cannot bee but euill , when the minde is naught , for ignorance is the mother both of errour , [ Yee erre not knowing the Scriptures : ] and of prophanenesse , as it is written , Ephe. 4 , 18.

Tim.

What learne wee from hence ?

Sil.

First , to be humbled for our ignorance . Secondly , to pitty others that remaine still in ignorance , being ready to instruct them , and to pray for opening their eies . Thirdly , to thanke God for sound knowledge if wee haue any . Fourthly , to pray to God for an vnderstanding heart , for wee haue it not by naturall instinct .

Tim.

Why doeth he say ( none seeketh God ) seeing there is none but seeks God ? for the Heathens and Pagans acknowledge a God , and giue a worship to God .

Sil.

None seek him aright , and as he ought to be sought , nor can doe while they liue in sinne : for men in seeking God , faile in many thinges ; as first , men seeke him not for himselfe . Secondly , they seeke him not alone , but other things with him . Thirdly , they seeke other things before him , as worldings doe . Fourthly , they seek him coldly or carelesly . Fiftly , they seeke him inconstantly example in Iudas and Demas . Sixtly , they seeke him not in his word , as Heretiques doe . Seauenthly , they seeke him not in all his word , as Hypoerites doe . Lastly , they seek him not seasonably and timely , as prophane impenitent sinners do , haue no care to depend vpon Gods word , but followe their owne lustes and fashions of this world . Reuelat. 12 , 2.

Tim.

What is this that he saith , All are vnprofitable ?

Sil.

In respect of God , or any goodnesse , men are of no vse no more then froth or rotten thinges , which men cast out for their vnprofitablenesse . In this respect , the holy Ghost in Scripture , doeth compare vnregenerate men to thornes and thistles : as also , they are compared to chaffe and other vile things , wherein yet there is some profit : but men are altogether vnprofitable . Also they are compared to clouds without water , trees withered without fruit , Iude 12. cut off from God , as branches from the Vine , Iohn 15 , 4 , 5. 7.

Tim.

What are we to note heerein ?

Silas .

The great Ruine brought vpon vs by Adam , that a creature so excellent by Creation , should bee fruitlesse . Secondly , that great grace giuen vnto vs by Christ , in whom the elect be restored ; in the one , there is matter of humiliation , and of glorie and ioy in the other .

Tim.

Why doth hee say , that [ they are all out of the way ? ]

Silas .

Because they are all departed from the commaundements of God , which are the wayes wherein wee are to walke towardes Heauen : euen as Sheepe straying from the foulde , and as wayfaring men loosing their way , Esay 53 , 6. running into the broade way that leadeth and bringeth vs vnto euerlasting destruction .

Tim.

What was the vse of this ?

Sil.

To shew that Repentance is needfull for all , seeing all are as lost Sheep , or as men which haue lost their way .

Tim.

What is the meaning of these Words , [ There is none that doth good no not one ? ] In the originall it is , None vnto one , and therefore corrupt is that glosse , which made this the sense , None sauing one , to wit , Christ .

Sil.

That naturally all men are vnkinde and vncourteous , and voide of humanity : example heereof , wee haue in the Iew to the Samaritan ; also , that of the Edomites to Israel in Obadiah . Obad. 12 , 13 , 14 , 15.

Tim.

But the Barbarians shewed kindnesse to Paul , Actes 28.

Silas .

God so disposed of their hearts for the good of his Seruant .

Tim.

Are all men alike vnkinde ?

Silas .

All men would shew themselues vnkinde to others more or lesse , if they were not restrained : but if there be any true kindnesse and desire of doing good to others , it is to be ascribed to grace , changing mightily the heart , and of fierce making it courteous and louing , so as if any performe any good , it is of God , and not of themselues ; and what is done by light of nature , it was farre off from being a good worke , because it was not done as it ought .

DIAL . VIII . Verse 13 , 14 , 15 , 16 , 17 , 18.

Their throat is an open Sepulcher , with their tongues they haue deceyued , the poison of Aspes is vnder their Lippes , whose mouth is full of bitternesse & cursing : their feete are swifo to shed bloud , anguish and calamity is in their way : & the way of peace they haue not known . There is no feare of God before their eyes .

Tim.

WHat meaneth hee by this when hee saith , [ Their throate is an open Sepulcher ? ]

Sil.

It doth 〈◊〉 vs , that the speeches of Natural Psal. 5. 9. vnregenerate men , are vnsauoury , rotten , and hurtfull to others : for , as a Sepulcher dooth send out noysome sauours and filthy smelles : so euill men doe viter rotten and filthy words . Secondly , as a sepulcher doth consume and deuoure bodies cast into 〈◊〉 : so wicked men doe with their cruell wordes destroy others , they are like a gulfe to deuoute men . Lastly , as a sepulcher hauing deuoured many corpses , is stil ready to consume more , being neuer satiate ; Also saith Origen , Vsus sce lerum verecundiam 〈◊〉 . so wicked men hauing ouerthrown many with their words doe proccede still in their out-rage , seeking whome they may destroy .

Tim.

What is the vertue contrary to this ?

Sil.

To vse our tongues to honest , louing , and wise talke , which may doe good to others . Ephe , 4. 29. Coloss. 4. 4.

Tim.

What is the next vice of the tongue ?

Sil.

With their mouthes they speake deceitfull words , that is , when the mouth speaketh that the heart thinketh not , with a purpose to deceiue others ; to couer hatred with words of deceit , as Caine and Ioab and Indas did .

Tim.

What reasons against this kind of speech ?

Sil.

First , it commeth from Sathan : secondly , it swerueth from charity : thirdly , it tendeth to destruction : fourthly , it is a worke of a wicked man .

Tim.

What is meant by Aspes ?

Sil.

A kinde of Serpent which spitting forth their poyson , doeth there with kill euen those which are a farre off : by which the Apostle would signifie that wicked men ( such as all men are by nature ) doe with their euill wordes hurt , Psa. 113. 3. not onely such as be neare , but euen them which are farre Note further that a venomous tongue is thus resembled 1. because this Serpent infecteth by biting : 2. It is a poyson vncurable : 3. they are in t : actable , stopping their care , at the charmers voyce . off from them . Example hereof we haue in San ballat and Tobiah being in Persia , yet with their toungs huit the Iewes which were at Ierusalem . Nehem. 4. 3. Also in Doeg , who hort with his tongue the Lordes Priestes being absent . 1. Sam. 22. 9. In this respect malicious tongues are compared to arrowes Psalm . 53. euen because the malice of the tongue woundeth a great way off , as an arrow shot out of a bow , hitteth and hurteth a great distance off .

Tim.

What learne ye hereby ?

Sil.

That it is a great miserie to haue an euil tongue , it makes men like poysonfull Serpents . Secondly , it is a blessed thing to haue our speech reformed , 〈◊〉 , 3 , 3. That heed is to be taken how we deale with euill tounged men .

Tim.

What is the next fruit of mans corruption as touching his speech ?

Sil.

Bitter and cursed words , which bee of two sortes ; First against God , as in Rabsakeh 2. Km. 18. 22. And in the Psal. 10. 7. Israelite which was stoned to death , Leuit. 24. 11. Secondly , Their mouth is said to be ful , because their mouth is as a large vessel , out of which flowes cruel word . against our selues , as in the Iewes , who wished Christs bloud to be vpon their heads , Math. 27. 25. Thirdly against others , as Shimie , who cursed Dauid , 2. Sam. 16. 5. As they haue gall and bitternesse in their hart , Acts 8. 23. so their mouth runneth ouer .

Tim.

What reasons against this kind of speaking ?

Sil.

First , it is against the commandement , which sayeth , Curse not . Leuit. 24. 15. Rom. 12. Blesse , and curse not . Secondly , it is against the end , for which speech was giuen to blesse God and man . Iam. 3. 9. Thirdly it is recompensed with the like , Psalm . 109. 17. He loueth cursing , therefore it is come to him .

Tim.

What is the next effect of our corruption ?

Sil.

Cruelty , feete swift to shed bloud ; that is , to compasse and commit slaughter , all men are such by nature , except Esay 59. 7. 8. grace do either restraine , or correct and cure our malicious nature ; this testimony is out of Esay , that by the mouth of two witnesses , euery word may be ratified : Feet signifieth affections with readinesse , and shedding signifieth cruelty with greedines , powring it out .

Tim.

What is the fruit of their cruelty ?

Sil.

Destruction and calamity actiuely towards others , whom they destroy , and also towards themselues passiuely at the last , as in Cain , Pharaoh , Iewes , Iudus , who were giuen to cruelty , & they were rewarded accordingly , bloud did draw on bloud .

Tim.

What is meant by the way of peace ?

Sil.

A peaceable and quiet trade of life , which these did not follow , but were of a turbulent nature ; and whereas hee sayeth they know not the way of peace , hee meaneth that they doe not approue it , nor practise it . Like phrase in Psal. 1. 6. 7 knowing , put for allowing .

Tim.

What reasons may encourage vs to liue peaceably ?

Sil.

First , the commandement 〈◊〉 God Rom 12. 18. Secondly , the sweet and manifold profit of peace , Psal. 133. Thirdly , the sowre fruites of contention . Fourthly , the example of godly men , as Abraham , Moyses , Ioseph . Lastly , for that God is a God of peace , & heauen a place of peace , and the Gospell a worde of peace , and Christ a mediatour and Prince of peace .

Tim.

Towards whome is peace to be kept ?

Sil.

Towards our selues and others , with kinsfolks and neighbouis , with friendes and with enemies , faithfull and infidell , Rom. 12. 18.

Tim.

What is this that hee sayth , the feare of God is not before Psal. 36. 1. their eres ?

Sil.

That men doe not thinke themselues to be in Gods presence . Secondly , that they are not drawne from euill by this consideration . Thirdly , that they are not moued to do good vppon desire to please GOD. Fourthly , when they speake vnto God , and doe heare him speake vnto them , they do it not with due reuerence and awe .

Tim.

Why doth he shut vp all with this sentence ?

Sil.

Because the lacke of this is the fountain from which all other euils doe flowe ; where Gods feare which is the Quideum non timent , sine retinaculo currūs ad maium 〈◊〉 anus . bridle and curb to sin , is absent , all vices will there bee present and abound .

Tim.

What things may stirre vp the heart to feare God ?

Sil.

His infinite iustice and power . Secondly , his maruelous prouidence and rule ouer all thinges . Thirdly , his incomprehensible mercies towardes his children . Fourthly , his iudgements vpon the wicked , and sharpe chastisements vppon the godly . Fiftly , examples of such as fearing him , haue been blessed and protected . Sixtly , the great and precious promises made to such as feare GOD , as that they shal be happy , be preserued & blessed in their goods , name , 〈◊〉 , soules and bodie , temporally and eternally : see Psal. 112. & 128.

DIAL . IX . Verse 19.

Now we know , that whatsoeuer the Law saith , it saith to them that are vnder the Law , that euery mouth may bee stopped , & all the world subiect to the iudgement of God .

Tim.

WHat is the drift of this Text ? Besides the meeting with this Obiection , it may wel be , that area sem is giuen why the Law could not iustify the Iews , because it condemned them .

Silas .

It is an answere to the secret obiection of the Iewes , which were ready to alledge , that the aforenamed Scriptures did not belong vnto them , but vnto some other . Vnto which the Apostle doth answer , that the Law and Doctrine thereof being giuen properly to the Iewes , whatsoeuer was written in the Law , must needs concerne them , at least principally .

Tim.

How proued he that the things in the Law , did belong to the Iewes ?

Sil.

By these three Arguments : First , from the reference which the Law hath to them , to wit , the Iewes , to whom it was giuen . Secondly , from the end , that euery mouth should be stopped . Thirdly , from the testimony of the Conscience , whereas he saith [ Wee know : ] as who should say , there is none of vs ignorant of this .

Tim.

What doe we learne from hence ?

Silas .

That besides the light of the word , GOD hath set vp a light in euery mans Conscience , which maketh him see and know what is true and fit to be done , and what is otherwise .

Tim.

How is the word [ Law ] taken heere ?

Silas .

Not strictly for the ten Commandements , as Mat. 22 , 36. nor yet for the doctrine of saluation , as Ps. 19 , 7. but for the whole Scripture of the old Testament , as appeareth by the fore-named sentences , cited out of the Psalmes and Prophets .

Tim.

What do we learne by this ?

Sil.

That euery sentence of Scripture , hath the force and authority of a Law , to prescribe , enioyne , & command ; and therefore with reuerence and submission to be receiued and obeyed ?

Tim.

What is it to be vnder the Law in this place ?

Sil.

To haue the Law appointed for our vse and instruction ; else-where it signifieth to be vnder the condemnation and rigour of the Law : heere it signifieth to be vnder it , as a Schoole-maister and teacher , to direct and informe vs touching the will of God and our owne estate .

Tim.

What doth this teach ?

Silas .

That it is a speciall and peculiar mercie to haue the word of God allotted vnto vs for our direction and comfort : therefore , to neglect or despise it , is more then vnthankfulnesse , euen iniquity .

Tim.

But to what end doth the Scripture condemne euerie man of sinne ?

Silas .

That euery mouth may bee stopped , and all the world subiect to the Iudgement of God .

Tim.

What is meant by hauing euery mouth stopped ?

Sil.

It is a borrowed speech taken from such as haue Not the writing or Scripture , but the thing written to wit , that al men are sinners , stoppeth al mouthes . something put in their mouth ( as a gagge ) to hinder their speech ; by which the Apostle meaneth , that those Testimonies of Scripture , which beare witnesse of our sinnes , they declare vs voide of all defence , so as wee haue nothing to say for our selues , why we should not perish , but onely the plea of pardon and mercie , Psal. 51 , 1 , 2 , 3.

Tim.

Whom doth this reproue ?

Sil.

First , the blinde Gospellers which plead for themselues , their seruice of God , & their own good doings , thinking to merit thereby Gods kingdome . Secondly , the blinde Papists , which plead for themselues the merit of workes , both deuised by themselues , and condemned by God . Lastly , all men which rest in themselues for saluation .

Tim.

What is meant by the world ?

Sil.

The people and inhabitants of the worlde : the place containing , put for the persons contained , by a Metonymie .

Tim.

What is it to be obnoxious or subiect to the iudgement of God ?

Silas .

To be guilty and worthy of punishment before him ; which is the case of all men without exception of any : All are by nature the Children of Gods wrath , Ephes. 2 , 3.

Tim.

Whom doth this reproue ?

Sil.

Such as say the Virgine Mary was free from all sinne . Secondly , this doth teach vs , that all haue neede of a Sauiour , seeing all are thorough sinne guiltie of damnation .

DIALOGVE X. Verse 20.

Wherefore by the workes of the Law shall no flesh be iustified in his sight , for by the Law commeth the knowledge of sin .

Tim.

WHat is the drift of this Text ?

Silas .

Hauing hitherto at large proued all to be sinners , he will proue that Iustification and absolution from sinne , commeth not by the workes of the Lawe , which now he proueth by this reason : the Law sheweth vs our sinne , and conuinceth vs as guilty of sinne , therefore it doth not absolue and quit vs from sin . The reason is taken from the Law of contraries , which cannot at once in one respect be affirmed of one thing .

Tim.

What doth he meane by the workes of the Law ?

Silas .

Not simply the workes of the Law , as they are Non opera que precip untur , sed quae prestantur . commanded of God , but as they are performed of vs vnperfectly and with many slips . For the Law simply considered without relation to vs , could iustifie vs .

Tim.

What doth he meane by Law ?

Silas .

Hee meaneth the Lawe both of nature and of Moyses , and by workes hee meaneth not ceremoniall workes onely , but the morall . That the moral is chiefly meant , may appeare vnto vs by these reasons . First , because Workes done before Faith , cannot iustify because they please not God , nor workes done after faith , because they be vnperfect . he had cited testimonies , which speake of morall vices . Secondly , this effect ( to know sinne ) is chiefely by the morall Law . Thirdly , moral workes are greatest cause of glorying . Fourthly , because all kinde of working is set against beleeuing , as contraries and repugnant the one to the other , in the cause of forgiuenesse of sinnes , and saluation of sinners .

Tim.

What meaneth he by , No flesh ?

Sil.

No man : but the Apostle saith , rather no flesh , then no man ; especially to note what men are without Christ , to wit , a lumpe of flesh and corruption , full of weaknesse & sinfull infirmity , being vnapt of our selues to bring forth any thing which is good .

Tim.

What doth Iustifie import & signifie ?

Silas .

To pardon sinne , to absolue and acquit sinners , and to approoue one for righteous ; and not either to declare iust : so works iustifie : or to make actually iust ; This were perfection of inhaaerent Iustice , which none hath .

Tim.

What was learned from this ?

Sil.

That the Apostle speaketh not against the doing of workes , but against the trust in them , and putting merit of righteousnesse in them : we ought to labour in the doing of good workes , but wee cannot claime forgiuenesse of sinnes , and eternall life by the worthinesse of them .

Tim.

What is that he saith [ In his sight ? ]

Silas .

This phrase is vsed heere , not to note hypocrisie , In his sight , this distinguisheth between righteousnes of good men , and that whiche is before God . but the imperfection of the best workes : for hee teacheth , that the most perfect workes of the best men , come farre short of beeing able to abide the rigour of Gods Iustice , because the best workes of Gods Saintes haue both wants and staines in them , and cannot therefore endure the seuere and strict iudgement of God , in whose fight it is Christ alone , that makes beleeuers holy and vnblameable . Col. 1 , 22.

Tim.

What should this worke in vs ?

Sil.

Humility and lowly conceite of our owne best doings , 3. Reasons why none can be iustified by works before God . I the most perfect purity of gods nature before whome heauens be not clean . Iob 15. 15. 2. God lookes vnto the heart , which is perfect in none . which God might worthily cast out , and the doers of them , if with a iust eie he did behold them .

Tim.

What is meant hereby , that the knowledge of sinne is said to come by the Law ?

Sil.

That the law serueth both to shew vs what is sinne , and doth also argue or reproue vs of sinne : and for this end is this alleadged , euen to make it plaine that righteousnesse and pardon of sinne doe not come from the law . For as a felon or Traytor conuicted by some statute lawe of a capitall crime , it were solly and madnesse for such an one to looke to be acquitted by that law which did shew and condemne his crime to death . In like manner it is spirituall phrensie to looke for absolution and life from the law of Moyses , seeing it is giuen to conuict vs as guilty of 3. the law is spiritual , requiring exact obedience , such as none can attain vn to : yet before men we may be iustified , as Abraham was Rom. 4. 1. & Iames. 2. death through sinne . Yet such mad furious fooles our Papists be , as they presume to finde righteousnesse and life , where nothing but sinne and death can be found , therefore doth the law reueale sinne , and terrifie the Conscience , and shew death and condemnation to be due vnto transgressors , which is contrary to iustifying .

DIAL . XI . Verse 21.

But now is the righteousnesse of God made manifest without the law , hauing witnesse of the law and the Prophets .

Tim.

WHat is the drift of this Text ?

Sil.

To teach how Gods elect doe attaine vnto true and perfect righteousnesse before God , to wit ; not by their workes , but euen by the faith of Iesus Christ : for seeing there is no other way to haue righteousnesse but either by workes or faith , and by workes it cannot be had ; therefore by faith .

Tim.

How many things are heere to be considered ?

Sil.

Foure : First , the circumstance of time [ Now. ] Secondly , what is the 〈◊〉 of God . Thirdly , how this is manifest , and how manifest without the law . Fourthly , what witnesse it hath from the Prophets .

Tim.

What is meant by [ Now ] this particle of time ?

Sil.

That is , at this present time wherein Paul and the other Apostles of Iesus Christ did preach the word .

Tim.

What did we learne from this circumstance ?

Sil.

That God hath his appointed time for all his works , Eccles. 3 , 1. which should teach patience and waiting vpon God . Secondly , that the time of the gospel hath a more cleer reuelation of Gods good will to the elect then that of the law ; which should breed thankfulnes for so great a mercy .

Tim.

What is heere called the righteousnesse of God ?

Sil.

Not that whereby himselfe is righteous , for that is his owne essence , and is not communicated to vs ; but that righteousnesse which is after called the righteousnesse of Christ , and the righteousnesse of faith , euen that righteousnesse which is by faith in Christ , who is made perfect iustice to all which doe beleeue in him .

Tim.

Why is this called the righteousnesse of God , of Christ , and of Faith ?

Sil.

It is called the righteousnes of God both from the cause and the effect , in asmuch as it is not of vs and our workes in part or in whole , nor from any man , but it is the guift of God . Secondly , it is that onely which God in his strict iustice approueth , and for which we are accepted with him : also it is called the righteousnesse of Christ , and of Faith , because Christ in his man-hood wrought it by his obedience to death , and our faith is that instrument wherby we attaine to it and receiue it , that it may be our owne for our full Iustification before God , vnto life eternall .

Tim.

How did the Apostles make this manifest to the world ?

Sil.

After this sort : First , they preached repentance , setting before mens eyes their sinnes , and their iust and fearefull condemnation thereby . Secondly , they gathered together out of the Scripture the properties of that Christ which should heale these euils . Thirdly , they applied the same properties to Iesus of Nazareth . Fourthly , they beseech and exhort all men to beleeue in him as their onely Sauiour . See Acts 2 , 22. and 10 , 36. and 13 , 26.

Tim.

What followeth in such as belieue such things ?

Sil.

First , they obtained remission of sinnes . Secondly , they were made inwardly new , and outwardly they liued hohly . Thirdly , they called vpon God with perseuerance , communicating together in prayer , doctrine , breaking of bread , and all holy workes . Fourthly , they stedfastly put their trust in God . Fistly , they regarded not riches , for they laid the price of their things at the Apostles feete . Sixtly , they gaue testimony of Christ boldly . Seauenthly , in his quarrell they bestowed their liues , and cheerefully shedde their bloud : For proose of all these , haue your recourse to the history of the Acts.

Tim.

How is this righteousnes manifested without the law ?

Sil.

That is without the workes of the law , or without That law in this text hath a double acception , 1. for the doctrine of the moral Law : this doth not reueale faith in Christ , neyther yet natu ral law : 2 for the bookes of Mese , where in be many promises of Christ . this that the law be fulfilled of vs ; for some Gentiles were iustified which knew not the lawe : also some Iewes were iustified which regarded not the lawe : and though some did both knowe , regard , and doe it ( as Nathanael and Zachary ) yet the obseruation of the law by them , was not the cause why they were iustified . The law then is an helpe to iustification , in somuch as it doth accuse and condemn vs , and so driues vs to Christ accidentally , as a disease brings to the Phisition : but the law of it selfe hath no strength to forgiue sinne , and to suggest and work faith into our harts , or to enable vs to keepe it perfectly , that we might bee iustified thereby .

Tim.

How many wayes hath this righteousnes witnes of the law and the Prophets ?

Sil.

Sundry waies , First , by euident and cleere sentences , Iohn 5 46. which prophesied of Christ , and of faith that iustifieth . Secondly , Acts 10. 43. by tipes and figures , which went before in the old Rom. 1. 2. Testament , as the brasen Serpent , and Ionas his beeing in the Whales belly three daies ; also the Paschall Lambe , the Rocke , the Cloud , did shew Christ . Thirdly , by Sacrifices , Offerings , and ceremonies of the law , the bloud of Lambs & Goates , did signifie Christ to be slain for sin . Fourthly , by the Sacraments , as Circumcision and the Passeouer ; all which doe beare testimony that our righteousnes , remission of our sinnes , and eternall life , are not to bee founde in our selues , but to be sought by faith in Iesus Christ .

DIAL . XII . Verse 22.

I meane the righteousnes of God , through the faith of Iesus Christ , in all and ouer all that heleeue .

Tim.

IN what sence is the faith of Iesus vsed here ?

Sil.

Not actiuely for that which Iesus had , but passiuely , for that faith whereby hee is had and receiued .

Tim.

What is the drift of this text ?

Sil.

To open and vnsold more at large , that which hee spake concerning the righteousnes of God : laying foorth first the instrument whereby it is applied vnto vs , which is faith . Secondly , the persons or subiect vppon whome it is bestowed , which be all beleeuers without difference of nations . Thirdly , the efficient and principall cause of righteousnes , which is God . And fourthly , the materiall cause , which is Iesus Christ .

Tim.

What is the righteousnes of God ?

Sil.

That which commeth meerly by Gods good guift , and maketh vs acceptable to God , euen able to stand before God ; this righteousnesse wee doe attaine , through faith , which iustifieth obiectiuely , because it leadeth to Christ ; and instrumentally , as the hand of the soule to apprehend it : therefore it is written , the righteousnes of God through faith .

Tim.

What are the kinds of faith ?

Sil.

Foure , first historicall , which is a knowledge of the history and letter , or of the doctrine of the Scripture , thence called dogmaticall faith . Secondly , temporarie faith , which is a knowledge of the trueth , with an assent to Faith iustifies not effectiuely as working a iustice in vs or materially as being our Iustice . it for a time , Math. 13. 21. Thirdly miraculous , which is a beleefe that by the power of God , straunge wonders may be done 1 Corin. 13. 1 , 2. Fourthly , iustifying faith , by the which the righteousnes of God is receiued . Of this iustifying faith , there are two parts , the first is a knowledge of the things to be beleeued . as Iohn 6. 69. wee know and beleeue . Secondly application of them to our selues .

Tim.

How proue ye that there must bee application in true faith ?

Sil.

First by the commaundement , beleeue the Gospell , Marke 16 , 1 , 5. Secondly , by the nature of faith , which is an hand to drawe Christ to vs . Thirdly , by the example of Scripture , as Dauid Psalme 18 , 2. Mary , Luke 1 , 28. Thomas , Iohn 20 , 28. Fourthly by reason , for howe can Christ profit vs , if he be not applied and put on by faith ? And 5. by the testimony of the learned , which teach true faith to be particular with application , as Hierom , Cyril , &c.

Tim.

What actions are required vnto faith ?

Sil.

These fiue : First , approbation of the things beleeued . Secondly , expetition in an ernest desire of them . 3 〈◊〉 apprehension in a fast laying hold of them . Fourthly , oblectation in delighting my selfe in them . Fiftly , expectation , in looking certainly to inioy them .

Tim.

What be the degrees of faith ?

Silas .

Three-fold : First , such a faith which is a true and earnest desire to beleeue the promises of Christ . Secondly , a little faith , which is a certaine assurance , that the same belongs to vs . Thirdly , a full perswasion when the heart is strongly assured thereof , ioyned with a sure and certaine knowledge of things hoped for , Heb. 11 , 1.

Tim.

What is the obiect of Faith ?

Silas .

Christ Iesus , in whom wee do consider three things . First his person , God and Man . Secondly , his Offices , King , Priest , and Prophet . Thirdly , his benefits , Remission of 〈◊〉 〈◊〉 〈◊〉 , reconciliation , adoption , sanctification , eternall life .

Tim.

What are the persons vnto whom God 〈◊〉 Christ with his benefits ?

Sil.

All the beleeuers , and onely the beleeuers .

Tim.

What thinke ye of the elect Infants , are they Beleeuers ?

Tim.

Some think them to be iustified by the beleefe of the Church . Others thinke it to be by the beleefe of their parents . Others , by the beleefe of sureties . Others by some secret worke of the spirit : But I think that they are saued by their owne faith : as it is generally written , The iust shall liue by his owne faith .

Tim.

But they want knowledge , without which , there is no Faith ?

Sil.

True , they lacke knowledge , which is by discourse , yet they are not altogither without some knowledge , such as for their age they are capeable of , as appeareth by this ; that reason is in children , though they want the vse of it . Also by the example of Ieremy , Iohn Baptist , and Christ ; all which had the light of the Spirit in their infancy , being sanctified in the wombe .

Tim.

What vse was made of this ?

Sil.

That men which haue not true faith , should labor to get it , seeing no righteousnes is had without it , nor saluation but by it . Secondly , such as haue it , should cherish and labour to encrease it by all good means , and be thankfull to God for it . Thirdly , to take comfort to our selues , vpon the death of young children , seeing God who hath made a Couenant of life with them , doeth worke in them to beleeue in him .

DIAL . XIII . Verse 23 , 24.

For there is no difference , for all haue sinned , and are depriued of the glory of God , and are freely iustified by his grace , thorough the redemption which is in Christ Iesus .

Tim.

WHat be the parts of this Text , wherein this former Doctrine is more fully opened and illustrated ?

Silas .

Two : First , a generall necessity of iustification . Secondly , two causes thereof , the efficient , and the matter .

Tim.

What is the meaning of this 23. verse ?

Sil.

That all through 〈◊〉 are depriued of the righteousnesse A word borrowed from such as come shortin a race and cannot attaine to the mark or prize wherein God is most glorified . Or thus ( as some expound it : ) all the elect by reason of their sinfull nature and life , are voide and destitute of eternall life , which consisteth in the participation of Gods glorie ; and therefore are depriued of righteousnesse , to which belongeth the promise of glory .

Tim.

How proue ye that al men haus sinned ?

Sil.

First , by the authority of Scripture , 1 Iohn 1 , 6 , 8. and Iames 4 , 2. Secondly , by common experience , because it hath beene seene in all ages , that the best men haue sinned , as Noah , Lot , Abraham , Dauid . Thirdly , by the testimony of conscience , which doth witnesse vnto euery man that he is a sinner , and doth bring dread and feare of iudgement for sinne . Lastly , the iudgements of God which are so common in the world do tell vs , that no man is without sinne , which sticketh close to mans nature euer in the godly , till the dissolution of nature .

Tim.

How many wayes do men sinne ?

Sil.

Not a few , but many ; not one , but sundry waies , as originally , actually , by omission and commission , against God and man , in thought , word , and deede ; of ignorance , of negligence , of presumption ; secretly , openly , in matter and in manner ; in substance , in circumstance , against Law , and against Gospell .

Tim.

What vse make you of this point ?

Sil.

It reproueth the Papists , which ascribe freedome from sinne , to the virgin Mary : and also other Heretickes , which hold an absolute freedome from sinne , in the regenerate , euen in this life . Secondly , it teacheth vs , to thinke of other mens sinne with compassion , considering our owne . Thirdly , it serueth to humble all men , and to driue them out of themselues to Christ , to feeke righteousnesse in him , and to bee full of awe and watch , seeing there bee so many wayes to misse the marke , and but one to hit it .

Tim.

What is meant by the glory of God ?

Silas .

Some thinke it is the perfect righteousnesse of Christ , the imputing whereof to the beleeuers , is much to the glory and praise of his free grace and good will . But I think it is hereput for eternall life , which standeth in the fellowshippe of Gods glory : and that this is the meaning , may appeare by the worde ( destitute or depriued ) which signifieth one that fainteth in a race & falleth short of the goale ; nowe eternall life is the goale of our race , the price of the high calling of God , Philip. 3.

Tim.

What vse of this poynt ?

Sil.

That through sin wee are most miserable as hauing thereby lost the chiefest thing , which is Gods glory , in the fruition whereof , is all our happinesse , which should make vs loue Christ , by whome it is restored .

Tim.

What learne we hereby , that wee are freely iustfied by his grace ?

Sil.

That which mooued the Father to giue his Son to vs , was his free fauour . Secondly , it proueth that faith iustifieth onely ; for were we iustified by workes but in part , we could not be iustified by grace . Rom. 11 , 6. If of works , not of Grace .

Tim.

What is the matter of our Iustification ?

Sil.

The redemption which is in Christ Iesus , by which is meant a deliuery from sinne and misery , by the merit and power of Christes bloud shed ; of which redemption wee haue the beginning now , and looke for perfection in heauen .

Tim.

What learne we from hence ?

Sil.

First , the exceeding loue of Christ giuing himselfe a ransome for sinnes . Secondly , the exceeding daunger of sinne , hauing inthralled vs to Sathan and hell . Thirdly , the exceeding great duty of thankfulnes we owe to Christ our Redeemer . Note that wee are saide to bee iustified freely , though Christ laide downe a price , and wee bring faith , which is an act of our will ; because God freely gaue Christ , and freely workes faith in vs , which iustifieth in respect of the obiect Christ , and not as it is an act or worke of ours .

DIAL . XIIII . Verse 25.

Whome God hath set foorth to bee a propitiation through faith in his bloud ; to declare his righteousnes , by the forgiuenes of sinnes that are passed .

Tim.

WHat doth this text set forth vnto vs ?

Sil.

All the causes of iustification yet more fully .

Tim.

Shew vs these causes what they be .

Sil.

The efficient cause is God , the matter is Christ our atonement , the instrument is faith , the end is the glory of God , in the declaration of his righteousnes .

Tim

What learne ye by this , that God is said to set forth ?

Sil ,

That wee must seeke the first and soueraigne cause of saluation not in Christ but in God : vpon whose eternall Iohn 3. loue it doth depend . I Cor. 1. 30.

Tim.

What learne we hereof , that Christ is saide to bee set forth of God ?

Sil.

That the doctrine of the Gospell is no newe thing inuented by men , but commeth from heauen , beeing a diuine truth .

Tim.

But how many wayes is Christ said to be set forth ?

Sil.

Two wayes , first by the reuelation and preaching of the gospell ; wherein things to be beleeued concerning Christ and our saluation , are propounded to vs , and set before vs . Secondly , therein the Spirit of Christ inspireth vs with faith , and perswadeth our minds to assent to the things shewed and propounded , being good and mostioyfull things .

Tim.

But may not this , of Gods setting forth his sonne , be referred to predestination ?

Sil.

It may so , because thereupon dependeth the merit This word ( set forth ) sheweth the euerlasting purpose of God to giue his sonne for our Redemption : so is the same word vsed , Rom. 8 , 28. of Christs death . Now if yee take it so , that God in his predestination decreed to set forth his son , then the meaning is thus much , that touching our reconcilement to God by the redemption of Christ , we must account that this commeth to vs by the onely determination and free purpose of God . The reason of which purpose seemeth to be this ; that God meant to restore the world to his first estate by him , by whome it was made at the first .

Tim.

Christ the matter of our Iustification , why is he called [ Our Reconcilement ? ]

Tim.

Because Christ is the true propitiatory , as the word heere vsed doth signifie , our Propitiatour or Reconciliator : Iohn 1. for he doth allude to the propitiatory or Mercie-seate of the Law , which was a figure of Christ in these three things . First , out of the Mercy-seate were the Oracles giuen , so by Christ we are shewed the Oracles of the will of God , as touching our saluation . Secondly , God was saide to dwell at the propitiatory : so in Christ the whole fulnesse of the Godhead dwelleth corporally , Col. 2 , 9. Thirdly , there God was made fauourable to the people : so is God by Christ alwayes pacified and reconciled to vs , Col. 1 , 18.

Tim.

Why is Christ our onely reconcilement ?

Sil.

Because he is a man free from sinne . Secondly , because he is so man , as he is God also . Thirdly , because he is appointed to bee the person that should reconcile mankind , Iohn 6 , 26.

Tim.

Why is it added [ By his blood ? ]

Sil.

This may bee ioyned either with faith , to shew whereunto it leaneth , namely to Christ crucified ; or ynto atonement , because the propitiatory was sprinkled with blood by the High-priest when he entred into the holy place , to teach , that without blood is no remission of sin : but whereas Paul doth onely mention his bloud , thereby he would signifie the whole entire passion of Christ , by a 〈◊〉 : Bloud a part , being put for the whole Sacrifice of Christ , which was the consummation of his obedience .

Tim.

What doth this put vs in minde of ?

Silas .

First , of the fiercenesse of Gods wrath , and his wonderfull Iustice against sinne , in that he could not be satisfied but by the bloud of his onely sonne . Secondly , of Christs aboundant loue to vs , and what loue we owe to him againe . Thirdly , it giueth much comfort vnto great sinners , being afflicted in soule and humbled , that such an vnvaluable price was laide downe for their sins . Lastly , it sheweth that the fauor of God is of very great worth more then all the world , seeing it could not bee purchased , but by a price greater then the world .

Tim.

But what means haue we to apply the bloud of Christ to vs ?

Silas .

Onely by faith , by the power whereof , wee vnderstand and beleeue that blood to be shed for vs , vnto our full attonement with God . And note , that there be two meanes or Instruments of our redemption : First , without vs on Christ his part , which is his death or bloodshed : Secondly , within vs on our part , Faith .

DIAL . XV. Verse 25 , 26.

To declare the righteousnesse of God by the forgiuenesse of the sinnes that are Dassed through the patience of God .

Tim.

WHat is the drift of this Text ?

Silas .

To expresse the cause or end for which God doth iustifie elect sinners , which is , the manifestation of his righteousnesse & patience , to the glory of his name .

Tim.

What is heere meant by righteousnesse ?

Sil.

The truth and fidelity of God , in sending his son according to his promise , to worke the work of our redemption . Secondly , the Iustice of God , in inflicting the whole punishment of sinne vpon the person of his Sonne . Thirdly , the mercy of God in smiting his Sonne , that he might spare vs . We may vnderstand it of that which before was called the righteousnesse of Faith , which God hath manifested to be the true iustice wherby men are iust before him .

Silas .

What learne we from this ?

Tim.

Seeing that God in reconciling the world vnto him by his Sonne , did secke his owne glorie , that is the marke which we our selues are to ayme at in seeking our saluation , not seeking so much to be saued , which may come of selfe-loue , as that in our saluation , God may haue his glory .

Tim.

May not this bee vnderstoode of the righteousnesse which Christ wrought in his Man-hoode ?

Sil.

True , it may be called the righteousnesse of God , because the person was God which wrought it , & that is the onely righteousnesse which God doth allow ; and by which wee are acceptable . For when this righteousnesse of Christ is giuen vs , euen in our Iustification , both sins past , present , and to come , are forgiuen vs .

Tim.

Why doth he say then by forgiuenesse of sinnes passed ?

Silas .

Some do vnderstand it of sinnes done vnder the old Testament but it is of others otherwise interpreted offinnes already committed , because forgiuenesse is properly of sinnes past which men haue formerly done . But the former interpretation seemeth to bee the best , because of that which followes at this time present . So then the meaning is this , that as well the sins done before Christes comming in the flesh , as those done since his first comming , are forgiuen Gods Children which beleeue .

Tim.

What was the vse of this ?

Sil.

To teach vs that the merit of Christs death , looketh Hebr. 13 , 8. backwards , and not onely forwards , to them beleeuers Apoc. 13 , 8. that liued in the world before his passion , aswell as to them that liued after his death : and so he is the Lambe slaine from the beginning of the world . For from the fall of Adam , no forgiuenesse of sinnes to any but thorough Christ beleeued on .

Tim.

Why is this added [ Through the patience of God ? ]

Sil.

Because he would shew that God doth bear with those sinners whom he will forgiue .

Tim.

What is the patience of God ?

Silas .

It is that propertie whereby hee suffereth them long , exercising it towards the Reprobate in taking from them all excuse , and towards the godly in giuing them space of repentance .

Tim.

What may we learne from hence ?

Silas .

First , to vse patience towards such as do offend vs , that we may be like vnto God . Secondly , not to 〈◊〉 though God doth verie often for beare offenders , because they may be such as God meaneth to forgiue , and eternally saue to his owne praise .

DIAL . XVI . Verse 26 , 27.

To shew at this time his righteousnes , that he might be iust , & a Iustifier of him which is of the Earth of Iosus ? Where is then the reioycing ? It is excluded . By what Lawe ? Of workes ? Nay , but by the Law of Faith .

Tim.

WHat is the drift of this Text ?

Silas .

To set foorth now fully , the finall cause or true end , for which God sheweth mercy to sinners , for the pardoning of their sinnes ; which was , to declare his righteousnesse .

Tim.

What is meant by this time ?

Silas .

That time when the Apostles liued and preached the Gospell , and so forwardes to the end of the world : neither the sinnes of former times . nor of times present or future , are forgiuen any other way , then by faith in Iesus Christ .

Tim.

What learne ye by this ?

Silas .

That there is but one way for forgiuenesse of sinnes to all men which liued before and since Christ , euen by faith in him . Therefore , the Religion not of Papists but of Protestants , is the ancient true religion .

Tim.

That he might be iust , what is that to say ?

Sil.

That is to say , that hee might bee manifest and known vnto vs to be iust , as he is in himselfe . God doth shew himselfe to be iust vnto vs-ward two wayes . First , by punishing our sinnes seuerely in the person of his Sonne . Secondly , in pardoning them mercifully vnto vs which beleeue , for his promise sake . For , as God is iust in himselfe , so this Iustice is communicated to vs thorough faith in Christ .

Tim.

How is God called a Iustifier ?

Silas .

Because he it was which gaue his Sonne ; as also which offered him , and who doth impute him with his obedience for righteousnesse vnto the beleeuers , which be of the faith of Iesus ( that is to say ) whosoeuer hec is , that by faith embraceth Iesus .

Tim.

Why is faith required in them who are to bee iustified by Christ ?

Sil.

That men may be shut out from any matter of reioycing in themselues . For , if righteousnesse came by our workes wholly or in part , then wee shoulde haue matter of reioycing , because then wee were acceptable to God for some thing which is in our selues , and done by our selues : whereas faith carieth vs out of our selues vnto Christ for righteousnesse .

Tim.

But yes good workes are done by Gods grace , therefore glory belongeth to them , and wee may reioyce therein , as fruits of his grace .

Sil.

Yet it is we which doe these workes by our vnderstanding and willes renued ; but some will say haply , it is also wee which beleeue : Howbeit our faith it is no more but the hand to receiue Christ and his righteousnes , to bee thereby accounted righteous in Gods sight .

Tim.

Yet some reioycing is left , in that Christs righteousnes is not our's , vnlesse we take it by faith .

Sil.

No more then a poore Leper , for that hee hath reached out a leprous hand , to take a kings gift bestowed vpon him , to enrich himselfe thereby : for notwithstanding his reaching out his hand , yet hee shoulde remaine poore if no guift were giuen : and that shewes that not the taking , but the thing giuen , euen Christ is our iustice , which yet must be taken hold off that it may be ours . But all the vertue of faith , whereby it iustifieth , is not in it selfe , but commeth 1 Cor. 1. 29. from the obiect Christ , who is laide holde on ; which tendeth much to humble all flesh before God , that wee glory in none but Christ .

DIAL . XVII . Verses 28. 29.

Therefore we conclude that a man is iustified by faith without the workes of the law . God is he the God of the Iewes onely and not of the Gentiles also ? yea euen of the Gentiles also .

Tim.

WHat is the summe and drift of this text ?

Sil.

It is a conclusion of the former dispute , touching iustification by faith , and hath three new reasons to proue the same . First , iustification is by faith , because by that way God is most glorified . Secondly , if we were iustified by works of the law , it might be thought that God were God of the Iewes only : but the Gentiles which beleeued , and had not the lawe of Moses , haue God for their God ; therefore it is by faith . Lastly , iustification by faith , doth much ratifie and greatly confirme the law ; therefore it is by faith that wee are iustified .

Tim.

Whence is the first reason fetched ?

Sil.

From the word ( therefore ) which hath reference to that which was said before ; as if he should say , seeing God declareth his righteousnes by our iustification by faith ; and thereby al matter of reioycing and glorying is taken from vs , that it may be in God aloneꝭ in these regards wee conclude , inferre and gather , that righteousnes is by faith .

Tim.

What meaneth this word ( conclude ? )

Sil.

It importeth the certaine and infallible trueth of that which is here inferred , because the word signifieth the casting vppe of many summes into one ; as of two tens 〈◊〉 together is made twenty : so certaine is this truth , as there is no doubt to be made of it .

Tim.

Wherefore serueth this ?

Sil.

First , to stay the conscience vpon this truth of righteousnes by faith , being so firme . Secondly , to teach that in matters of religion things ought to be proued by firme demonstration , or vngain sayable arguments , which may euidently proue the thing in question , and strongly euict the conscience .

Tim.

What meaneth he by man ?

Sil.

Euen euery Christian , of what sexe , age , or country whatsoeuer .

Tim.

What meaneth he to say that Iustification is ( by fayth without workes ? )

Sil.

That is to say , the man that beleeueth is thereby absolued from his sinnes , without any respect of fulfilling the law by workes , or without all merite by workes , from whence is inferred , that faith onely iustifieth .

Tim.

Will not this open a gap to licenciousnes and neglect of good workes ?

Sil.

No surely , because they are necessary to saluation , as a way that leadeth thither , though not to Iustification , which goeth before workes , as a cause of them .

Tim.

Faith it selfe is a worke of the spirit , therefore if we be Iohn 6. 27. iustified by faith , we are iustified by a worke .

Sil.

It doth not iustifie vs as a woorke , for so it is vnperfect and needeth pardon ; but as it goeth out of vs , and laieth hold on Christ , in whome is all perfection ; or it iustifieth as a woork ordained of GOD , to bee the organicall meanes to receiue Christ .

Tim.

What learne wee from hence , that God is the God of the Gentiles ?

Sil.

That there were some Gentiles which were ioyned to Gods people , and had their sinnes forgiuen them , euen before the generall calling of the Gentiles , after the comming of Christ . Examples hereof we haue in Iob , and also his frends ; and Iethro , Cornelius , the Syrophenitian woman for examples .

Tim.

What is it to haue God to be our God ?

Sil.

To make a league with vs , to bestow all manner of happines vpon vs for Christ , so we beleeue .

Tim.

What are the particular benefits which they haue who haue God for their God ?

Sil.

First , vnion with Christ . Secondly , adoption to be the sonnes of God . Thirdly , imputation of 〈◊〉 with forgiuenesse of all sinnes . Fourthly , the spirit of sanctification , together with peace of conscience , ioy in the spirit , hope of glory , accesse vnto Gods fauour . Fiftly , all Creatures are our seruants , 〈◊〉 the very Angels . Heb. 1. 14. Sixtly , all Creatures are at league with vs . Hose. 2. 18. Seauenthly afflictions , yea sins turne to our good , through Gods great loue . Eightly , his blessings are as pledges of his fauour . Ninthly , the Scriptures are written for vs , and belong onely and wholy to vs , which are in league with God through Christ .

Tim.

What was gathered hereof ?

Sil.

That it is a wonderfull mercy to bee one of Gods people ; blessed are they whose God is Iehouah . Psal. 144. there is more matter of thanksgiuing & ioy in this , then in hauing a world of riohes , in being the sonnes of Kings and Princes .

DIAL . XVIII . Verse 30 , 31.

For it is one God which shall iustifie Circumcision of faith , and vncircumcision through Faith . 31. Do we make the Law , &c.

Tim.

WHat is the meaning of this verse ?

Silas

By circumcision is meant the Iew , and by vncircumcision the Gentile . A Metonimie of the adioynt for the subiect .

Tim.

What then is it to iustifie Circumcision of Faith ?

Silas .

First , a Iew is not iustified , because he is such a one , that is , one circumcised according to the Law , but because he beleeueth in Christ .

Tim.

What vnderstand ye by iustifying vncircumcision by Faith ?

Silas

That a Gentile is not cast off , because he is such , that is , vncircumcised ; but hauing faith to beleeue in Christ , God iustifieth him also .

Tim.

What followes of this ?

Silas .

That Iew and Gentile which beleeue haue one God , a common God and Sauiour to them both . For , God is God and Sauiour to euerie one whom hee Iustifyeth .

Tim.

How doth the Apostle from hence conclude his mayne argument of Iustification by faith , without workes ?

Tim.

Namely thus : that seeing the Iew , which had the Law of Moses , had God his God to iustifie him ( not for the works of the Law which he had done ) but through Faith in Christ ; and also the Gentile lacking that Law , yet by faith laying hold on Christ , was admitted to the Couenant , to be one of Gods people , & to haue God his God to giue him righteousnesse , thence it followes , that Iustification is not by workes but by Faith , both to Iew and Gentile .

Tim.

What instruction can ye gather from hence ?

Sil.

Euen this ; that Christ Iesus through faith , ioyneth vs in fellowship with God , of what Countrey soeuer we be . Or this , that as there is but one God , who is a comm on Sauiour of all his people , so but one way for his people , be they Iewes or Gentiles , whereby to bee Iustified , and that is by faith in Christ .

Tim.

What words do follow ?

Silas .

In the verse 31. it is written , Do we then make the Law of none effect thorow faith , &c.

Tim.

What is the drift of these words ?

Silas .

To answere the obiection of such as were enemies to iustification by faith , and secretly to confirme his purpose by that which is brought against him .

Tim.

What is the Obiection ?

Silas .

If such as beleeue in Christ , be iustified without respect to their doing the workes of the Law , then the Law is made voide and of none effect . This obiection proceedeth from the ignorance of such as do not know the strength of sinne , the Nature of Gods Iustice , & the true end wherefore the Law was giuen . Secondly , it proceedeth from the pride of nature , loath to yeelde to this truth , which so abaseth man , and honoureth God .

Tim.

What followeth of this ?

Silas .

That the truth hath no greater enemies , then proud ignorance , or ignorant pride , that dare lift vp it selfe Gyant-like against God himselfe .

Tim.

What was the answere to this obiection ?

Silas .

It hath two parts : First , a deniall , with a detestation of the thing obiected [ God forbid . ] Secondly , an inuersion or conuerting the matter vppon the head of the obiectors ( Yea , wee establish the Law .

Tim.

What learne wee from the first part of the answer ?

Sil.

That all thoughts and reasonings against Gods truth , should be very detestable to vs : so as wee should reiect them with a meruailous hating of them . For , Diuine truth is such an holy thing , so precious to God , as we should not with patience endure anie muttering against it .

Tim.

Whom doth this reproue ?

Silas .

Such as do fauour or wink at cauils and cauillers against the Doctrine of saluation , or such as are no whit moued at their dealing .

Tim.

How doth the Apostle turne the thing obiected vpon their owne heads ?

Silas .

Thus ; Iustification by faith , is so farre from destroying the law , as that the law is thereby established .

Tim.

But how is this true which the Apostle sayth , That the Law is established by faith ?

Silas .

First , the doctrine of iustification teacheth , that Christ fulfilled the Law in his life . Secondly , that he suffered in his death the full punishment due to the breach of the law , for all them who are iustified by him . Thirdly , Also without Faith it is impossible to keep the law , or anie part there of . that such as beleeue in him , must endeuour the keeping of the Law , to declare their thankefulnesse . Thus is the Law established by this Doctrine of righteousnes thorow beleeuing .

Tim.

What followes of this ?

Silas .

That there is no cause either for the Iew to cast off the Doctrine of faith , in regard of any wrong done to the Lawe , which is thereby ratified and made more firme : or yet for the beleeuing Gentile lesse to esteeme the Law , because without it hee is iustified by Faith ; sithence thus the Law is the more countenanced & confirmed , as that which sheweth sinne our sickenesse , and driueth to Christ , and teacheth the good way wherein we are to walke , that we may please Christ our iustifier .

CHAP. IIII.
DIALOGVE I. Verse 1 , 2.

What shall we say then , that Abraham our Father hath found concerning the flesh ? For , if Abraham our Father were Iustified by Workes , hee hath whereof to reioyce , but not with God .

Timotheus .

WHat is the drift of this whole Chapter ?

Si.

To proue Iustification to be by Faith , by a new reason fetched from the example of Abraham .

Tim.

How stands the frame of his reason ?

Silas .

Thus : Abraham as the Father of the faithful , is the patterne of Iustification to all his seede or Children , as verse 23 , 24. Looke how Abraham was , in such wise be his seede iustified . Now it is certaine , that Abraham was iustified not by workes , but by beleeuing the promise concerning Christ , therefore all the Children of Abraham are so iustified .

Tim.

What be the parts of this 4. Chapter ?

Sil.

Two : in the first the example of Abraham is propounded vnto the 23. verse ; in the second , this example is applied vnto the end of the Chapter .

Tim.

How was the example propounded ?

Sil.

First negatiuely , shewing how he was not iustified . Secondly affirmatiuely shewing how he was iustified .

Tim.

How was he not iustified ?

Sil.

He was not iustified by workes , which the Apostle doth proue by this reason . Abraham had nothing to glory with God , but if he were iustified by works , then hee had whereof to reioyce with God , therefore not by workes ?

Tim.

But did his workes gaine him nothing ?

Silas .

Yea , amongst men , and in the account of the world , but not in Gods eye .

Tim.

Why doth he call Abraham Father ?

Sil.

Because of him came the Iewes which were his Off-spring .

Tim.

Why doth he call him , Our father ?

Sil.

Because Paul himselfe was a Iew , and descended of Abraham , which he doth acknowledge to this end , to decline the enuie of his Countrymen , least they shold thinke he had not regarded Abraham .

Tim.

Why is the example of Abraham chosen rather then of others ?

Sil.

Because he was of most reputation with the Iews also the Scripture had expressely testified of him , that he had his righteousnesse by beleeuing .

Tim.

What Instruction do ye gather from hence ?

Sil.

That it is a good kinde of teaching to teach by examples , because those moue the senses . Secondly , of examples , the fittest and most meete would be chosen , which is a point of wisedome in the teacher .

Tim ,

What is heere meant by flesh ?

Silas .

The externall workes of Abraham , as it is expounded in the next verse . [ For if Abraham were iustified by Workes , &c. ]

Tim.

What do ye learne from the next verse ?

Sil.

Two thinges : First , good workes get vs commendations and matter of reioycing amongst men . Secondly , they doe not at all auaile vs to procure our acceptance , pardon , and release with GOD , because they want perfection . For neyther doe wee all good workes , nor with all our heart , neither do we continue so all our life long , because before our time of calling , we cannot do a good worke , no more then a thistle can bring forth a Figge ; neither yet be such workes as wee do after our conuersion , without spots . Lastly , wee do many things contrary to the Law .

DIAL . II. Verse 3.

For what saith the Scripture ? Abraham beleeued God , and it was counted to him for righteousnesse .

Tim.

WHat doth this Text teach vs ?

Silas .

How Abraham was iustified , namely , by beleeuing the promise . This is proued by authoritie of Scripture ; the Scripture saith , that Abraham was iustified by beleeuing , therefore he was so iustified . The text hath a Question [ For what , &c. ] Secondly an answer thereunto [ Abraham beleeued , &c. ]

Tim.

What learne we from the Question ?

Sil.

That the points of Religion are to be proued by Scripture . Secondly , from authority of Scripture , an argument followeth affirmatiuely . Thirdly , that proofes of Scripture ought to bee brought fitly and sparingly . Fourthly , the wisedome of Paul , in obseruing the phrase and course of Scripture .

Tim.

Now let vs come to the answere : the faith spoken of in Gen. 15 , 6. which the Apostle heere citeth , was not meant of Christ , but of an infinite posterity andissue .

Silas .

The answere heereunto , is this : First , Abraham by Faith had chiefe respect to that which was promised in the beginning of the Chapter , that God would bee his shield and reward . Secondly , Abraham in his posterity foresaw Christ , who was to come out of his loines . Thirdly , in all promises , the promise offering Christ was wrapt , as the foundation and roote of them all . Fourthly , it was Christ which spake to him at that time , Gen. 15 , 6. for it was the second person who spake vnto the Fathers , and 〈◊〉 〈◊〉 beleeued in Christ . 〈◊〉 , the mercy of GOD whether it appeareth to vs spiritually or temporally , is the obiect of faith , and God is not mercifull but by Ielus Christ : therefore they that beleeue any promise of mercy , beleeue in Christ .

Tim.

What more doe ye obserue here ?

Sil.

To beleeue God , and to beleeue in God , are all one : for to beleeue God , is to giue credite to his word , and to put our confidence in his goodnes ; thus Abraham beleeued God .

Tim.

What more was learned hence ?

Sil.

That it is a wonderfull thing to beleeue God , or in God : because it obtaineth the praise of righteousnesse to him that doth it , as it is written , He beleeued God , and it was accounted to him for righteousnesse . This one thing should be sufficient to moue all Christians to rely vppon God his promise by faith .

Tim.

What other reasons may moue men to beleeue God ?

Sil.

Very many and substantiall : as first , because of Gods commandement . Secondly , because God being most true , is worthy to be beleeued . Thirdly , there is great danger if wee doe not beleeue , euen eternall death , and the losse of heauen , besides all temporall goods . Fourthly , it is a speciall seruice of God to trust in him . Fiftly , it is the cause of all other duties , which spring from faith , as the roote of all . Sixtly , therein is God most honored , when he is trasted in ; and by the contrary , much dishonoured , for hee is thereby made a liar , so much as lyeth in vs . 1 Iohn 4. 20.

DIAL . II. Verses 4. 5.

Now to him that worketh , the wages is not counted by fauour , but by debt , but to him that worketh not , but beleeues in him that iustifieth the vngodly , his faith is counted for rightenesse .

Tim.

WHat is the drift of this text ?

Sil.

To proue iustification came not by woorkes , but of faith , by an argument of contraries ; three contraries set against three : as first , he that worketh not , and hee that worketh . The second contrariety is betweene fauour and debt : the third is wages and imputation .

Tim.

How stands Paules argument from these contraries ?

Sil.

Thus ; if Abraham were iustified by merit of works , then he had his righteousnesse by debt , and as a wages , but his righteousnesse came to him not of wages and debt , but of fauour and by imputation : therefore hee was iustified , not by workes but by faith . Or more briefly thus : If Abraham was iustified by fauour and imputation , therefore not by desert of works , but by beleeuing .

Tim.

What is meant by him that worketh ?

Sil.

Not one that hath or doth works , but one that desireth to deserue by his workes , which appeareth by this : First , a beleeuer must be a worker , and such an one was beleeuing Abraham . Secondly , wages and debt is giuen to merit , not to works .

Tim.

What learne wee by this , that the reward is counted according to debt , to him that will clayme it by merite of workes ?

Sil.

That eternall life is due to him that can fulfill the law ; this commeth by vertue of a compact or couenant which God hath made , promising to them which doe the law , that they shall liue by their works .

Tim.

What is meant by him that worketh not ?

Sil.

Such an one as either hath no workes to commend him to God , and deserue his fauour ; or hauing workes , do put no affiance nor trust in them .

Tim.

What was the doctrine here ?

Sil.

That wee must claime nothing by our workes : the reason hereof is , first , because our good workes are ioyned with many euils . Secondly , our workes be not our owne . Thirdly , there is no proportion betweene our workes and the kingdome of heauen . Fourthly , our workes are a due debt . Fiftly , our best workes haue their imperfections and wants , that we do not all good workes , neyther do we them in perfect loue of God and our neighbour .

Tim.

What is it to beleeue in him that iustifieth the vngodly ?

Sil.

To put trust in him that he will bee mercifull to our sinnes , to forgiue them to vs for Christ .

Tim.

Who are the vngodly ?

Tim.

Such sinners as be straungers from God , as all the elect be before their calling .

Tim.

Doth God accept wicked men to fauour while they are wicked ?

Sil.

No , but first hee forgiueth their sinnes . And secondly of wicked hee maketh them good , putting his holy spirit into them , to regenerate and sanctifie them . But at their iustification he findeth them vngodlie , and maketh them godly ; and he doth it , both by taking away the guilt of all their sins by free pardon ; also , by cleansing away the filthinesse of sinne , by a powerfull sanctification .

Tim.

What is meant heereby , That his Faith is counted to him for righteousnesse ?

Silas .

That the righteousnesse of Christ is reckoned the righteousnesse of that person , which doth by Faith embrace Christ .

DIAL . IIII. Verse 6 , 7 , 8.

Euen as Dauid described the blessednes of the man vnto whom God imputeth righteousnesse without workes , saying ; Blessed are they whose vnrighteousnes is forgiuen , & whose sin is couered , Blessed is that man to whom , &c.

Tim.

WHat is the drift of this text ?

To proue that righteousnes is imputed vnto faith , and commeth not by Workes . The which the Apostle prooueth by the testimony of Dauid , Psal. 32 , 1 , 2.

Tim.

What be the parts of this Text ?

Sil. 2.

First , the Preface or entrance , [ Euen as Dauid , &c. ] Secondly , the testimony it self [ Blessed are they , &c. ]

Tim.

What note ye out of the Preface ?

Sil.

These thinges : First , that the testimony is cited without naming the Psalme or verse . Secondly , that the righteousnesse of Christ was preached to them that liued before Christ . Thirdly , Paul so citeth the testimony , as hee giueth the summe and meaning of it in few words , which is thus much ; that Iustificaton is the imputation of righteousnes to the beleeuer , without workes .

Tim.

Who was Dauid ?

Sil.

The Pen-man of the Holy-ghost , one of the holie Prophets .

Tim.

What followes heereof ?

Silas .

That his testimony is to be receiued as the testimony of God , because the Prophets wrote as they were moued by the holy Ghost .

Tim.

What meanes he by describing ?

Silas .

Not a perfect definition , but a short and plaine setting before vs of the matter .

Tim.

What is meant by the Blessednesse of the man ?

Sil.

The man which is blessed , or which may be esteemed and held blessed .

Tim.

What do ye call blessednesse ?

Sil.

The happy condition and estate of such as bee in Gods fauour through Christ .

Tim.

What is meant by imputing ?

Silas .

To impute , is to put a thing into ones account or reckoning ; it is a word borrowed from Merchants , who are saide to impute that , whereof they exact a reckoning and account .

Tim.

What is meant here by righteousnes ?

Sil.

The exact and perfect conformity and agreement to the will of the Creator , which since Adam was found in Christ onely .

Tim.

Why doth he say ( without workes ) seeing Dauid speaketh not of workes in that part of the Psalme ?

Sil.

It must of necessity bee vnderstood : for if this bee the blessednes , to haue the righteousnesse and good works of another ( that is ) of Christ accounted to vs , then a man is righteous and blessed without his owne works .

Tim.

Tea but he meaneth ceremoniall and naturall workes done before our conuersion : workes done before faith .

Sil.

Nay not so , but he meaneth all workes wherein sin may be committed , and therefore more principally works of the moral law ; because more properly sinne is in them : againe , Dauid speaketh this euen of himselfe , being nowe conuerted and renewed vnto faith .

Tim.

What were we taught out of the testimony it selfe ?

Sil.

Sundry things , first that there is but one way for all men to become blessed , and this is by free pardon . Secondly , from hence is matter of great comfort for the pore and needy , in that the wealthy of the world , haue no other true happinesse , then that which is common to the poorest beleeuer . Thirdly , here is matter of great humbling for the mighty and rich , in that the poore are equall to them in the chiefest things . Fourthly , here is matter of great vnity and loue amongst all sorts , in that there is but one common saluation , or meanes of forgiuenesse of sinnes to the begger and to the king .

Tim.

What is that way of blessednes which is common to all the Saints , tell vs-this more plainly and distinctly ?

Sil.

Free forgiuenesse of sinnes through faith in Iesus Christ ; which is expressed heere by three phrases or fashions of speech . First , remission of sinnes , which is a discharge of a debt . Secondly , couering of transgression , it beeing a speech taken from such as hide vnseemely things from the eies of others , least they bee offended ; so our sins by forgiuenes are hid from the eies of Gods iustice . Thirdly ( of not imputing ) that is , not reckoning it to vs , or calling vs to any account for it . A speech borrowed from Merchants or Creditors , who doe put that debt out of the In this sence the word imputing is vsed Nom. 8. 27. reckoning , which they meane to forgiue ; so are wee saide to haue sinne not imputed , as when a creditor of grace and fauour , accepteth a debt to be paid , accounting it discharged , when the party indebted is not able to pay it .

Tim.

What vnderstandeth hee by forgiuenes of sinne , more then is expressed ?

Sil.

The imputation of Christ his righteousnes , which cannot bee seuered from remission of sinnes : so heere is a 1 Cor. 1. 30. Synechdoche of the part .

Tim.

What was further here noted ?

Sil.

That forgiuenes is of all sinnes great and small , many and few one and other . Secondly , that seeing we cannot be free from sinne , but by forgiuenesse , we should therfore auoyde sinne the more carefully , being wary that wee do not that from which we cannot be quitted but by a pardon ; and least we abuse that mercy , which doeth so graciously couer our faults .

Tim.

What other things more were noted out of this text ?

Sil.

Sundry , first touching blessednesse . Secondly , touching Gods mercy in forgiuenes of sin . Thirdly , touching our duty about leauing of sin .

Tim.

What was noted and obserued concerning blessednes ?

Sil.

Many things , first the causes of blessednes , the chiefe working cause is Gods grace or the fauor of God ; the meritorious and materiall cause is Christ his obedience to death ; the ende or finall cause is Gods glory : the instrument Gods word offering , our faith apprehending , the Sacraments sealing : hence it is written , Blessed are they that beleeue , blessed are they that heare the word and keep it . Secondly , the effects of blessedness ; the effects towardes our selues are forgiuenes of sinnes , regeneration , peace of conscience , ioy in the holy Ghost , graces of the new man , as knowledge , wisedome , faith , hope , loue and patience . The effects towards others bee the workes of loue and mercy , and all fruits of our labour in our calling : hence it is saide , Blessed is the man whose sinnes are couered , Psal. 32. & Blessed are the mercifull , and the 〈◊〉 and the poore in spirit . Math. 5. Thirdly , the degrees of blessednes , which bee three , first in this life an entrance into a blessed estate , by beeing engrafted into Christ through faith , to bee 〈◊〉 of him and his benefits , of forgiuenes of sinnes and sanctification . Secondly , the proceeding in it at death , when the soule is receiued into glory , the body beeing laide into the earth . Thirdly , the perfection of it in heauen , when the whole man shall be glorified : hence it is said , Blessed are they which dye in the Lord , Reuel . 14. 13. & Blessed are they who are called to the Lambes martage . Reue. 19.

Tim.

What was obserued touching forgiuenes of sinnes ?

Sil.

That the Prophet speaking in the plurall number , giueth vs to vnderstand that not one or a few , nor smal , but many and great sinnes are forgiuen the faithfull : the reasons hereof are first , because otherwise they coulde not bee blessed if one sinne were vnpardoned , for they coulde haue no true peace . Secondly , Christs merits and Gods mercies exceedeth all , and be much greater then al the sins of the 〈◊〉 , were they all in any one man .

Tim.

What vse of this ?

Sil.

Sound consolation to beleeuers , in the time of 〈◊〉 for sinne . Secondly , an instruction for vs , to forgiue our brethren whatsoeuer offence against vs , when they come and say , it repents mee : euen as God for Christs sake forgaue vs , Ephe. 4. 32. Obserue that our sinnes only hinder our blessednes , which shall bee perfect when our sinnes be wholy taken away , meane time it is but begun .

Tim.

What were wee to learne as touching our duty about sinne ?

Sil.

That before the committing of sinne wee doe take good heed ; 〈◊〉 , that we may not offend so merciful a God as hath forgiuen vs so great a debt . Rom. 12. 1. Secondly , because sinne being once committed , we cannot bee well eased till wee be forgiuen : further we learne , that after the committing thereof , we despaire not , because there is mercy with God , to giue a free and ful pardon to them who seek for it . Lastly , that Gods children may commit sinnes of all sorts and kindes , except onely one sin , from which they are preserued .

DIAL . IIII. Verses 9 , 10.

Came 〈◊〉 blessednes then vppon the Circumcision onely , or vppon the vncircumcision also ? for wee say that fayth was imputed to Abraham for righteousnes , howe was it then imputed when he was in the Circumcision , or when hee was in the vncircumcision also ? not in the Circumcision but in the vncircumcision .

The parts of this Text be two : 1. a question , 2. an answere .

Tim.

WHat is the drift of this text ? at what mark doth it ayme ?

Silas .

To apply to Abraham the text in the Psalme , and to proue by circumstance of time , that not by works but by faith Abraham was iustified before God : for there Dauid mentions not works ; yet seeing hee was circumcised , it might bee thought that thereby came forgiuenesse .

Tim.

How doth he proue it by circumstance of tyme , that circumcision did not iustifie Abraham , and so not Dauid or any other man ?

Sil.

Thus : Abraham was reckned righteous at the time when hee was not circumcised , therefore his righteousnesse came not by the workes of the law ; for that which was not , could not bring righteousnesse to Abraham : but circumcision was not when Abraham was iustified , God did not iustifie him by it .

Tim.

How doeth it appeare that Abraham was pronounced Iust , before he had Circumcision ? Abraham had the promise of righteousnes , Anno 85. of his age : but hee was circumcisea , an , 99.

Sil.

By the history of Genesis , comparing the 15. chapter with the 17. from whence I doe gather that Abraham was circumcised 14. yeares after he was pronouaced 〈◊〉 by faith : hereof the Apostle doeth collect two things , first , that circumcision was no cause of Abrahams iustification , because this was first , and circumcision came long after , & a cause must go before his effect . Secondly , that no works iustified Abraham , because all the controuersie about iustification , grew first about circumcision , which the Iewes ioyned with Christ : also because the Iewes counted circumcision a noble worke , and a worthy worship of GOD ; from whence we may inferre , that if Abraham were not iustified by circumcision , much lesse by any other worke : therefore the imputed iustice of faith belongs to Abrahams Children which are not circumcised , so that they beleeue as Abraham did .

Tim.

What were we taught from hence ?

Sil.

That all , euen the least things in Scripture , the very Righteousnes of faith is often had before the Sacraments be had , which follow as seales , and do not go before as causes . circumstances of time are of great vse . Secondly , that the Scriptures must bee read with very great study and diligence . Thirdly , that Sacraments by the worke done , and action of the Minister , conferre or worke nothing toward the forgiuenesse of sinne ; for Abraham had his sinnes forgiuen him , and was accepted for righteous being yet vncircumcised ; but he had the Sacrament of circumcision as a signe and seale of the pard on of his sinnes , and of righteousnes which before he had obtained through his faith : for this order is well to be marked . First , God set forth to Abraham his promises . Secondly , then followed faith . Thirdly after that in order of causes ( but not of time ) iustification . Fourthly , vnto this was added circumcision to confirm his faith , and to restifie his obedience to God : it is Popish errour to tie grace vnto Sacraments .

DIAL . V. Verse 11.

After hee receiued the signe of Circumcision as the seale of the righteousnesse of the faith which hee had when hee was vncircumcised .

Tim.

WHat is the drift of this text ?

Sil.

To answere a secret obiection , which was this : If Abraham were iustified before his circumcision , wherefore then did he take circumcision ? vnto which the Apostle answereth , that he receiued circumcision to confirme his faith in that righteousnes which before was giuen him , when hee began to beleeue ; or rather heere is an answere to a double obiection . First is , that righteousnesse belongeth to the vncircumcised onely , sithence Abraham had iustification in the time of vncircumcision bestowed on him . Not so saith Paul , for he was circumcised : but to what purpose ( might one say ) hauing already faith and righteousnes ? That is true ( saith our Apostle ) but his faith needed confirmation : therefore he took from the hand of God circumcision , which is not onely a Sacramenta sig na sunt & sigilla , non merita 〈◊〉 et vitae . signifying or distinguishing signe , but a strengthening seale more to assure him of Gods promises in Christ . For interpretation of the words , note that ( signe of circumcision ) is put for circumcision , which is a signe ( as Math. 24. signe of the son of man , for the sonne of man whose appearing shall be a signe of a present iudgement ) not a common , but a sacred signe ; thence by the latines tearmed ( sacramenta : ) to receiue signifies to take it in his flesh by the apointment and ordinance of God : now if Abraham receiued it , this argueth that God Sacraments be signes , first of grace , secondly of duty . gaue it ( for receiuing & giuing are relatiues , ) so circumcision was a signe both on Gods part giuing , and on Abrahams parte receiuing it : it signed , and assured the grace and promise of the one , & the faithfull imbracing of the other . ( The signe ) that is for a signe , or to this end , to bee a signe Obsigna ' & analogia signi , & pactionali stipulatione . and seale , that is as a diuine pledge or seale , to ratifie vnto Abraham the righteousnes of faith , which he receiued , being yet vncircumcised . ( Seale ) a speech borrowed from Kings and Princes , which adde their seale broad , or priuate signet , to ratifie and confirme the leagues , edicts , graunts , charters for better assurance of such as be confederates , or subiects , to warrant couenants and guifts . So did God that heauenly King , against the shaking and weakenesse of Abrahams faith , touching the promised seede , and blessednes by him , ( which is here called righteousnes , and before was termed forgiuenesse of sinnes , ) and not imputing sinnes , which is blessednesse inchoate or begun , leading to perfect happines in heauen . The summe of the text is , that though Gods promise of blessednesse to beleeuing Abraham , by Christ his seede , were certaine and vndoubted ; for God is trueth it selfe : yet for more authority , and the better to fence and stablish Abrahams faith , against doubtings and feares , there was added a seale of circumcision . Obserue that albeit it be one vse of a seale to shut vp and hide for a time , things which be secret and must not yet bee manifested , ( as Math. 27 , 66. Reuel. 5 , 1. and 10 , 14. ) Yet in this text Paul hath respect to the other vse of a seale , which is for ratification , as it is vsed , 1 Cor. 9 , 2. 2 Tim. 2 , 9. Reue. 7 , Sacramenta 〈◊〉 tantum significant iustitiam , sed dant et obsignant 〈◊〉 in glossa . 2 , 4. 2 Cor. 1 , 22. Sithenco God had in his word expressed and mentioned his couenant with Abraham , therefore he could not take circumcision to hide or couer the righteousnesse of faith , but rather to helpe and comfort his faith in temptation and trials , wherewith God meant to prooue his faith , as hee did to the vttermost , namely at the offering of Isaac .

Tim.

What thing was chiefly taught out of this text ?

Sil.

The true nature and the principall vse of all Sacraments old and new , which generally serue to be signes giuen of God , to admonish vs by mysticall signification ; and seales to assure vs of Christ and our righteousnes by him . Euery signe is not a seale , but circumcision is both ; and

DIALOGVE VI. Verse 11 , 12.

That he should be the Father of them that beleeue , not being Circumcised , that righteousnesse might be imputed to them also ; and the Father of Circumcision not to them onely which are of the circumcision , but vnto them also which walk in the steps of the faith of our Father Abraham , which hee had when he was vncircumcised .

Tim.

WHat is the drift of this Text ?

Silas .

To shew the end of Gods counsell , in iustifying Abraham in time of his vncircumcision , which was to shew , that the Gentiles which beleeue are Abrahams children though they be vncircumcised , aswell as the circumcised beleeuing Iewes . To explaine this better , in the former verses two thinges were affirmed of Abraham : First , that he was iustified by the faith he had in his vncircumcision : 2. that hee receiued circumcision as a seale of forgiuenesse of sinnes by the redemption of Christ , thorough faith in his blood . Now he sheweth the cause of each , and that each had his mystery . For the former was so done , that he might be the Father of such as beleeue , being not circumcised . i. Gentiles : the latter hapned , that he might be the Father also of Circumcision . i. the Iewes , not vniuersally , but particularly such as walked in the steps of Abrahams faith : and all to this end , to teach that the benefit of imputed righteousnesse , pertaineth to both Iewes and Gentiles which are beleeuers , as being equally children of Abraham , and therefore heires of all the priuiledges and rightes which were Abrahams by vertue of Gods promise that he made to him , Gen. 17. I will bee thy God , and the God of thy seede . And againe , Thou shalt be the Father of many Nations . Abraham &c. in this name was this whole mystery expressed . Concerning the interpretation of the wordes , this phrase of walking in the steps of the faith , &c. hath reference ( as may seeme ) vnto the commaundement , Genesis 17 , 1. Walke before me , &c. and it doth verie significantly declare , that there is no other Faith required in the posterity , then which was in the Parent Abraham , namely , such a faith as seeks remission of sins and life euerlasting in grace alone , and not in Circumcision and workes of the Law .

Tim.

Of how many sorts be the Children of Abraham ?

Silas .

They be either Iewes or Gentiles . The Iewes may bee distinguished into circumcised and beleeuing Iewes , and vncircumcised and beleeuing , as Abraham did , but not circumcised as he was ; as they were which receyued the Gospell when the law ceased .

Tim.

What is it then that giueth this dignity to men , to be Abrahams Children ?

Silas .

It is not Circumcision , but Faith , beleeuing the promises after Abrahams example ; for it causeth righteousnesse to be imputed to them , yea , though they lack Circumcision .

Tim.

What things are learned from hence ?

Sil.

That it was a great honour which God did vnto Abraham , to make all beleeuers his Children : First , because it is a large and honourable posterity . Secondly , it is also a maruellous great matter to haue Abraham to be our father . For righteousnesse , forgiuenesse of sinne , & all happinesse belongeth to such . We are heere verie diligently to obserue ( least we erre ) that father-hoode in respect of the faithful is heere giuen to Abraham not by efficiencie , as if he should be the worker and authour of faith in all his children ( for faith is the guift of God , it is not of our selues , or of any other creature ) but by a kind of proportion , because the grace of the Couenant was giuen him vpon that condition and agreement , and by that Lawe , that as carnall parents do passe ouer and deriue all their inheritances and goods vnto their naturall Children : so Abraham this spirituall Father , should by couenant , doctrine , and example , deriue vnto all the faithfull his spirituall Children , that free blessednesse and Iustice of Faith , which hee had receiued of God . Learne also the vnity and harmony of the Church , Faith , righteousnesse in the olde and new Testaments . There is but one Father of all the beleeuers : and therefore but one faith , one body , and one Church : one Lord , head , and Sauiour ; one Iustification , one saluation , euen as we professe one catholick Church , the Communion of Saints , to which pertaines remission of sins , resurrection , and glory . Hence fals to ground that carnall conceite of the Iewish Church , that it had onely temporall promises , and were not partakers of Christ and his righteousnes . Furthermore note here , that to be the children of Abraham , and heires of his Iustice , wee ought to labour for such a faith in all points as was his Faith , so qualified as his beleefe was : comming after him in beleeuing , as we would tracke and followe the steps of one which had gone before vs in a rough , vneuen , and cragged way .

Tim.

What were the qualities of Abrahams faith , in which we must imitate him ?

Sil.

Sundry and excellent : First readinesse , in that he beleeued God without delay or deliberation , after once he had his promise and vnderstood it . Secondly sincerity , in that he beleeued truly without Hypocrisie Thirdly strength , for that he stroue against , and ouercame all lets of his faith . Fourthly patience , in that hee waited long for the performance of the promise . Fiftly , constancy , in that he continued to beleeue vnto the end . 6. Wisedom in that he grounded his faith aright , vpon the word and promise of God , and not vppon men or his owne merites . Seauenthly fruitfulnesse , for his faith was fruitfull of good workes , Iames 2 , 22. Abrahams Faith wrought with his workes . Lastly , it was not coniectural opinion , but a Plerophory or firme and full assurance of the promise , Rom. 4.

Tim.

What were the chiefe fruits of Abrahams faith ?

Sil.

First , singular loue of God , for whose sake hee was ready to offer Isaac . Secondly a true feare of God . Thirdly , rare charity towards men , gladly entertaining strangers . Fourthly , deniall of him selfe , for he left his owne countrey and his fathers house . Fiftly , sortitude and valorous courage , for hee feared greatly no danger nor enemy . Sixtly , contempt of the worlde , with the pleasures and delightes , profits and honours of it : for hee was euer ready to loose and leaue all for Gods name . Such as bee like to Abraham in his faith , hauing or striuing to haue it so qualified and so fruitfull , are indeed the children of Abraham .

DIAL . VII . Verse 13.

For the promise that he should be the heyre of the world , was not to Abraham or to his seede through the law : but through the righteousnes of faith .

Tim.

WHat is the scope and drift of this text ? what is the purpose of Paul ?

Sil.

To prooue by a newe reason , that Abraham had righteousnes , not by his workes but by his faith : the reason is this ; By what meanes Abraham was heire of eternall life by the same meanes he obtained righteousness but Abraham was heire of eternal life , by beleeuing the promise , therefore also he had righteousnes by beleeuing .

Thus most commonly the purpose and connexion of this text is laide downe by interpreters : But Maister Beza and Paraeus wil haue it not a new argument to proue the principall thing in question , viz , that righteousnesse is by faith , ( for this is not the thing concluded , but the medius terminus , or reason to inferre a conclusion premised in verse 12. that the children of Abraham are they onely which walke in the steppes of Abrahams faith , ( not they which walke in the steppes of his circumcision or works : ) for the lawe , viz. ( workes of the lawe naturall or written ) is nothing to this child-ship ( as I may speak : ) reason is because the promise giuen to Abraham to bee heire of the worlde , or to haue the world his inheritance , came to him by the righteousnesse of faith : therefore they which walke not in Abrahams workes , but in his faith be his children ; as Abraham became their father , not by his working , but by beleeuing : If this sence and coherence be iudged best , then by world , the beleeuers dispersed and scattered ouer the worlde is meant : also there is an Ellipsis of the worde ( giuen ) which should bee added to promise ; and the particle disiunctiue ( or ) hath couched in it a close obiection ; as thus : Be it that the promise of being father of many nations , and heire of the world , were giuen to Abraham , on condition of his beleeuing , yet to his seed it might be on condition of workes : no , saith Paul , in no wise ; the reason is rendred in the next verse , because so the promise of the inheritance and faith should be void and of no effect .

Tim.

What is meant here by the world , as you doe Iudge ?

Sil.

Some say the land of Canaan , at least typically and mystically : some by it vnderstand all the beleeuers which are dispersed through the worlde , as is aforesaide : some by it vnderstand all the creatures of the world , which are the inheritance of Abraham and euery faithfull person : and I take it to be meant of the world to come , euen of the possession of saluation in heauen , of the celestiall inheritance . That this is the meaning , may appeare by the whole former treatise of iustification , also by the 14. verse of this Chapter ; wherein by heire , none can bee meant but the heires of eternal life : if any think good to ioyne this sense and that of Paraeus and Beza together as subordinate one to the other , it is not a misse .

Tim.

What learne ye hereby , that this inheritauce of heauen dependeth vpon the promise of grace ?

Sil.

That beleeuers may surely looke to haue it in the end , because the promise doth not deceiue , seeing it is his promise which cannot lye . Secondly , wee learne that it behoueth the faithfull to haue an eye still vpon the promises , and to haue their refuge thither when they shall be assaulted ; as a chased Hart flies to the colde broke , and the fearfull Coney to the rocke or borrow ; so wee being tempted run to the promises .

Tim.

Vpon what condition was this promise giuen or made of God to Abraham .

Silas .

Not vpon condition that he should fulfill the Law , because the Lawe was published long after the promise , and therefore could be no condition thereof ; againe , none can possibly keepe the Law . But the promise was giuen vpon condition of beleeuing , namely ; that Abraham & his seede should embrace it by faith .

Tim.

What doth this shew vnto vs ?

Si.

The necessity of Faith , in that we are not partakers of the promises without it . 2. the excelency of faith , that to it the greatest promises are made . Lastly , from hence we are exhorted to labour and striue to attaine the guift of Faith , and to encrease it if we haue it , labouring against hinderances . Let this be further noted , that though this promise giuen to Abraham bee chiefly accomplished in the heauenly inheritance , yet it comprehends the church of Christ ouer the world , as a spirituall heritage , yea & the right to temporall things in this world , 1 Cor. 3 , 21. and all this thorough Christ the promised seed .

DIAL . VIII . Verse 14.

For if they which bee of the Law bee heyres , then is faith but vaine , and the promise made of none effect , because the law causeth wrath : for where no Law is , there is no transgression .

Tim.

WHat is the drift of this Text ?

Silas

To proue that the inheritance of heauen is not giuen on this condition , that the Law be fulfilled by vs ; and therefore it is giuen on condition of beleeuing . This is proued by a reason taken from absurdities , or from contraries , which is thus ; That if the inheritance be got by fulfilling the law , then faith is void , and the promise of none effect : or more plainly thus , If saluation bee giuen on condition of woorking or doing , then it must needs be that faith which beleeues the promise is idle , and so the promise is also idle and frustrate ; which were an absurd thing either to thinke or speake so , for God neither doth or promiseth ought in vaine .

Tim.

Hath the reason good waight and firmenesse , if it bee framed from the law of contraries ?

Sil.

Yea , for to haue saluation by merite of our workes , and to beleeue that it is giuen vs by vertue of a free promise ; these two are so contrary , that if merit bee granted , beleeuing is clean destroyed , and if beleefe be taken away , then the promise vanisheth ; the promise & the law , workes and fauour in this case of iustification , cannot agree together , as Rom. 4. 4.

Tim.

What is meant by them which be of the law ?

Sil.

This phrase in Scripture signifieth two things ; first , by them of the law , is meant the Iewes which are circumcised , to whom the law was giuen . Secondly , such as challenge & claime saluation by merit of works , or vpon condition to fulfill the lawe , so it is taken here : now the lawe thus taken for merit of workes , doth suppose a debt , & destroyeth grace , being quite opposite to the promise .

Tim.

What is meant by this , that faith is vaine and the promise voyd ?

Sil.

That is to say , faith should be required of vs in vain , and the promise of God made in vaine , if the inheritance of heauen came by workes : but it were a very absurd and wicked thing to say thus , as apeareth by these reasons . First , because God doeth nothing in vaine . Secondly , because none can in any wise keepe that condition of fulfilling the law : therefore the promise of grace and faith , bee most needfull and necessary , without which , our mind would alwayes be full of distrust , the law being vnpossible .

Tim.

But if the law and the promise be so contrary , that the putting of the one destroyeth the other , howe is it that God hath annexea so many promises to the law ?

Sil.

There is a difference to bee put betweene the promises of the law and of the Gospel ; for the promises of the Gospell bee of remission of sinnes , iustification , the holy Ghost , saluation : these are not made to the lawe ( that is , ) on this condition to keepe the law perfectly , or else not to haue them , because then these promises should bee voyde , seeing none fulfil the law , and so we should euer be doubtfull .

Tim.

What is the second reason why the fulfilling of the law is no condition of the promise ?

Sil.

It is taken from an euident effect of the law through our default , not of the law it selfe , as thus ; the law accuseth vs and pronounceth vs guilty of wrath , that is , of punishment : therefore remission of sinnes and saluation , is not from the law ; for we cannot be saued by that which condemneth vs ; and punishment is repugnant to the inheritance and promise .

Tim.

How commeth it that the law condemneth vs to punishment ?

Sil.

Through our transgression and breaking of it , wherby we fall into the wrath of God , for there must needs be transgression where there is a law , because mans corruption cannot obserue it ; and where there is transgression there must needes bee wrath ; and such as are subiect to wrath and vengeance are voyde of eternall life : therefore the Apostle reasoneth well , that the inheritance is not by fulfilling the law , because the law causeth wrath by reuealing it , and declaring vs guilty of it , insomuch as wee haue broken the law .

Tim.

What woorketh this in men ; that the lawe causeth wrath ?

Sil.

In wicked men it worketh a hatred of GOD , and causeth them to flye from him and strue against him : but in the elect it leadeth them to Christ , as the disease being felt driueth to the Physition .

Tim.

What vse is there of this ?

Sil.

It serueth first to reproue the Papists , who teach that eternall life may be merited by the workes of the lawe , as one should say , that life may bee found in death , peace in wrath . Secondly , it reprooueth ignorant Christians , who attribute saluation to their good deedes and seruing of God . Thirdly , it teacheth the true bounds and limits of the law , that it was not giuen to iustifie , and therefore that we should not leane to the law for saluation : but hauing learned and beene made to feele by it , that we are vnder wrath thereby to be driuen vnto Christ our peace-maker , as the sence and smart of our wounds sends vs to the Chirurgeon .

DIAL . IX . Verses 16.

Therefore it is by faith that it might come by grace , and the promise might bee sure to all the seed : not to that onely which is of the law , but to that also which is of the faith of Abraham , who is the father of vs all .

Tim.

WHat is the drift of this text ?

Sil.

To proue the former point , that the promise of heauenly inheritance is ours by beleeuing , and not by woorking ; the reasons to proue this , are two . First , if the promise bee made vpon any other condition then beleeuing , then it is not free but of debt . Secondly , the promise is not sure , except it bee ours by beleeuing : for there can be no certainty by workes of the law , which we be not able to do perfectly .

Tim.

What other thing is contained in this text ?

Sil.

A distribution of Abrahams seede , into beleeuing Iewes and beleeuing Gentiles : the former called his seede after the law , because the law was giuen to the Iewes ; the other which be of Abrahams faith , viz. beleeuing Gentiles .

Tim.

What doth he speake of here when he saith [ it is ] ?

Silas .

Hee speaketh of the heauenly inheritance promised to Abraham ; also he saith , it is by faith , to shew that the promise of the heauenly inheritance , was giuen on condition that wee do beleeuc , and that faith is the Instrument to receiue it : and the manner of Scripture phrase , is to attribute that vnto the instrument , which is proper vnto the agent .

Tim.

What is meant by this , that [ It might come by Grace ? ]

Silas .

We may vnderstand by Grace , either the obiect of Faith , that is , Gods grace and mercie offered vnto vs in Christ , which is the very thing that faith looketh vnto , and leaneth vpon , as the marke and stay of it : or by grace may bee vnderstoode the scope and end of Faith , which is the glory of Gods grace and fauour : for , it is much to the praise of Gods grace , to forgiue sinners , which beleeue in Christ , without all consideration of merits .

Tim.

What things did we learne from hence ?

Silas .

These three things : First , that to attaine a benefit by Faith , and to attaine it freely is all one ; Faith & grace being so knit , as one put the other is put , and contrarywise . Secondly , that it is a Doctrine that tendeth directly to the glory of Gods grace , to teach , that righteousnesse and life commeth by Faith . Thirdly , that such as will haue heauen by merit of workes , are enemies to Gods grace , whatsoeuer pretence they haue to cloake their wickednesse , yet he puls downe grace , who buildeth merit .

Tim.

What learne we by these words , that the promise might be sure to all the seede

Silas .

First , that there is a mutual relation or reference betweene the promise and faith , that is to say ; the promise is made , that men should by faith lay holde on it ; and faith on the other side , taketh to nothing but the promise . Secondly , we learne , that Faith maketh beleeuers sure of their saluation , because it leaneth vppon a sure and firme promise : for it is the nature of faith to be sure and certaine , yet it is the more firme and certaine , because the promise which it beleeueth , is firm and certaine , like to God the promiser .

Tim.

Were not the promise sure , if it were giuen on condition to keepe the whole Law ?

Silas .

No , because of mans weaknesse which cannot keepe it : as also , because of the Gentiles , which were not subiect to the Law and Ceremonies : and therefore could not haue enioyed the promise of life , if it had bin by the Law .

Tim.

Tell vs , is there any thing which may hinder this certainty of belieuers ?

Silas .

Yea , two things : First , doubt of perseuerance to the end , which satan and the flesh do suggest to the godly . This hinderance may be remoued first by praier , which beeing made from faith for the guift of perseuerance , it obtaineth it . Secondly , by the Meditation of Gods eternall loue and couenant , that he will bee our God for euer , ler. 31. 3 , 32. 40. and of Christes intercession , which keepeth the beleeuers from falling away , Ioh 17. The 2. hinderance is our manifold and great sins . This hinderance may be remoued , by considering , that none can be without sinnes , and that the best men haue foule ones , who yet lost not the certainty and holde of the promise thereby , because vppon repentance , they were sorgiuen for Christ his sake .

Tim.

But will not this certainty of Faith breede in vs carnall security ?

Sil.

No , especially if these cautions be obserued . First , that we ground our certainty out of our selues , vpon the infallible promise of God . Secondly , our certainty must be ioyned with feare of offending God , as it is written , Be not high minded but feare , Rom. 11 , 20. Thirdly , presumptuous sinnes are to be auoided , Psal. 19 , 13. Fourthly , it may not be applied to licentiousnesse . I astly , wee are not to bee ignorant , that it is neuer seuered from some doubting , which is moderated and ouercome by a true and liuely Faith .

Tim.

How can our Faith be certaine , and yet be moued to doubting ?

Sil.

Yes , for these come of diuers grounds ; certainty of faith springeth from the nature of faith , and from the truth and power of the promiser , Rom. 4 , 20. but doubting commeth from the weakenesse of faith , as shaking commeth from the palsy , not from the hand .

Tim.

What is the vse of all this ?

Silas .

First , it administreth a maruailous great comfort to such as haue obtained grace to beleeue truly , although weakly , for they bee without hazard of perishing , and certaine to haue saluation . Secondly , an admonition to labour hard for faith , and to preserue it when we haue it . Lastly , that the Papists must needs doubt of their saluation and be fearfull , seeing they will haue the promise of life eternall fulfilled vnto them , vppon the merit of their workes , and not on their faith only . For they are alwayes doubtfull whether they haue merited sufficiently , they know not when they haue done works enough : yea , in their Tridentine Councell , they commend no other faith but coniecturall , euen a bare opinion and haesitation ; condemning ful assurance or certainty of faith , for impious presumption , allowing not certainty of grace , without a speciall reuelation from heauen .

DIAL . X. Verse 17.

As it is written , I haue made thee a Father of many Nations , euen before God , whom he beleeued , who quickened the dead , and called those thinges which bee not as though they were .

Tim.

WHat things be contained in this Text ?

Silas .

Foure thinges : First , hee proueth by the word of the promise , that Abraham is the father of beleeuing Gentiles , ( as it is written . ) Secondly , hee she weth how and in what manner he is their father ( before God . ) Thirdly , he commendeth Abrahams faith in respect of that A digression into the praise of Abraham and his faith . whereunto it leaned ( which is God himselfe . ) Lastly , God is described by two effects , impossible to art or nature : First , quickning the dead , secondly , calling thinges which were not , as though they were ; here is the second mayne part of this chapter , namely a degression into the praise of Abraham .

Tim.

From whence is the authority fetched , which is here brought to proue the beleeuing Gentiles to bee Abrahams children ?

Sil.

Out of Genesis 17. 5. which Oracle contayneth the Etymology or notation of Abrahams name .

Tim.

What is here meant by many nations ?

Sil.

All such as should beleeue , of what nation or people soeuer they were .

Tim.

In what sence is Abraham called their father ?

Sil.

First , because he was a patterne of faith to all beleeuers . Secondly because he was a teacher of that saith , being a Prophet , Gene. 20. 7. Thirdly and chiefly , because all beleeuers haue fellowship with Abraham in those promises concerning the Messias , which were made to him .

Tim.

But how came Abraham by this honour , to bee the father of all beleeuers ?

Sil.

By the vertue of Gods free promise , beeing beleeued by him ; therefore Abraham had not this honour by workes .

Tim.

But how and in what manner is Abraham the father of all beleeuing people ?

Sil.

That is expressed in these words [ before God ] which wordes bee taken diuers wayes of interpreters : some expound Non 〈◊〉 more , sed dei exemplo , vt Chrysost. it thus , ( before God ) that is to say ( as God is , or after the example of God , who is father of all people , Gentiles as well as Iewes ; ) so is Abraham a father . Some againe expound it thus , ( before God ) that is , so he is a father as the fatherhoode of Abraham cannot bee vnderstood by mans reason , but by the Spirit of God . But these words ( before God ) are to bee vnderstoode of a spirituall kindred , such as hath place before God , in his sight and account , and maketh vs accepted in his sight : there is great necessity hereof , because sithence the blessing of sauing health is contayned and shut within the seed of Abraham , therefore wee must bee Abrahams Children according to faith , that we may be partakers of life eternall .

Tim.

What is the instruction from hence ?

Sil.

That the Iewes which are Abrahams children onely according to the flesh by carnall generation , are not so precious in Gods sight , as the Gentiles which beleeue ; for these are properly children and heires of heauenly Canaan , where of the earthly was but a type and a shadow .

Tim.

What is that whereunto Abrahams faith doth leane ?

Sil.

It is God whome hee beleeued ; now to beleeue God is not only to giue credit to his word , but to put confidence in his mercifull promises ; for faith cannot find any stay vntill it come to God , because hee onely is infinite in power , as well as in trueth and goodnes ; for hee alone can produce a beeing out of a-not-beeing , and restore life to things dead .

Tim.

What testimony did God giue to Abraham of his infinite power and omnipotency ?

Ril .

Vnto the persons of Abraham and Sarah , who in respect of generation were as good as dead ; for she was both barren , aged , and past bearing , and hee was an hundered yeare olde : so as there was in reason as much hope of the dead to engender , as of them . This of quickning the dead may be stretched further , euen to the particular raysing of some who were naturally dead , as Lazarus and others , as also to the generall resurrection of the dead at the last day , in both which respects God doth quicken the dead : also the Saints while they liued , haue had often experience of this effect of Gods power ; namely , that being often ( as it were ) dead in their owne opinions by greate sicknesse or very perillous daungers , they haue beene suddenly and mightily reuiued , as Daniel in the den , Isaac on the Mount Moriah , Ioseph in the pit , Moyses in the water , and Peter on the water : nay further , this hath also place euen in soule cases , for while some that haue thought themselues no better then dead and lost men , in respect of their many and fearfull sinnes , haue yet bin quickned by Gods mighty grace , and restored to hope , as Iob , Dauid , and others . Lastly , in order of Nature , this hath place : for we yearely see thinges , as Hearbes , Plantes , and other creatures dead in winter , reuiued in the spring time .

Tim.

Whereunto should this serue ?

Silas .

To teach the godly in their greatest extreamitics , to fixe the eye of their minde vpon Gods Almightinesse , that they may haue comfort , knowing that they haue to do with a God , that can say to the dead , Liue , & they shall liue : Also , to ground all their prayers vppon his power , as the chiefe prop of faith .

Tim.

Whereunto do ye refer that which followeth , of calling things which are not , as though they were ?

Silas .

Vnto the Gentiles , which of no people were made a people by Gods especiall calling . These words haue yet a larger sence , for God fulfilled them in the first creation , wherein by his word onely , hee made all things of nothing : also he daily fulfilleth them in the regeneration of the elect , who before being not beloued , are now beloued . Hos. 2. 23.

Tim.

What may we note from hence ?

Silas .

The easinesse of creating and regenerating , which with God is no harder for vs then to cal a man to vs , or to call any thing by the name . Wee see also what an effectuall calling is , a powerfull woorking , causing persons to be what they were not ; of enemies and sinners , sonnes of God and righteous .

DIAL . XI . Verse 18.

Which Abraham aboue hope beleeued vnder hope , that hee should bee the Father of many Nations , according to that which was spoken , so shal thy seede be .

Tim.

WHat is the drift of this Text ?

Silas .

To extoll and praise Abrahams Faith by two reasons : First , that it did not giue place to sence , nature , or humaine reason . For he beleeued aboue the hope of man . Secondly , that it did embrace the truth of Gods promise , contained in these words ; So shal thy seed be . And thirdly , that he made the Diuine promise , the support and prop of his Faith ( according to that was spoken . )

Tim.

What is meant when he saith [ He beleeued vnder hope aboue hope ? ]

Sil.

That he beleeued vnder the hope of God , & aboue the hope of man : for when things were dosperate in the reason of man , and there was no hope at al , yet looking vp vnto God , he had hope ; he conceiued inuincible faith in his heart , ioyned with an infallible hope euen against hope of flesh , nature , and all mans reason .

Tim.

Do ye not by hope vnderstand things hoped for ?

Sil.

It is true , & then the meaning is contrary to that which might by man haue beene hoped for , hee waited for things which were set forth of God to be hoped for ; ouercomming by his faith , all difficulties , absurdities , & impossibilities , which natural reason might obiect and oppose to him .

Tim.

What was our instruction from hence ?

Sil.

This , that a true faith dooth enable vs to expect such things as the reason of man would neuer look for . Example heereof we haue in Abraham , who beeing an hundred yeare old , it was against reason , that he should looke to bee a Father , yet his faith beleeued it ( seeing God promised it . ) Also Dauid against all humaine reason and hope beleeued , that he should be King of Israel . Also , when Moyses beleeued , that the people should passe through the Red sea as on dry Land , it was against reason : the like is to bee saide of Ioseph and of many others .

Tim.

Is it not dangerous in things which are set forth to be beleeued , to take counsell with the wisedom of the Flesh , or with humaine reason ?

Silas .

It is so , as appeareth in the example of Sara , of Zachary , and Moyses ; all which were punished , because they consulted with flesh and bloud instead of beleeuing . Also , in the example of wicked men , who haue receiued hurt by leaning too much to the wisedom of the flesh , more then to the word of God , as they which perished in the wildernes : also a Prince which was seruant to Iehoram King of Israel , 2 Kings 7. Lastly , Zedekiah K. of Iudah , Ier. 39 , 7. Therefore in things which are propounded by the word to be beleeued of vs , we must renounce that which our owne and other mens reason can obiect , seeme it neuer so absurde and vnpossible which God promiseth , yet it must absolutely be beleeued .

Tim.

What was further commended to vs out of the first part of this sentence ?

Silas .

That it is the propertie of a true faith , to keepe men in hope , euen when things seeme desperate . Example heereof we haue in our Sauiour Christ , Math 27. My God my God , why hast thou forsaken mee . And Saint Paul , Act 27. & Iob & Ieremy . For faith doth beare it selfe bold vpon the truth of Gods promises . For faith doth beleeue the whole word of God , according as is written , Faith is by hearing , and hearing by the word of God , Rom. 10 , 17. But the word of promise is that whereabout Faith is properly occupied , and especially the word of the Couenant , wherein God promised to bee mercifull to our sinnes .

Tim.

Yet the promise that Abraham is saide to beleeue , was of a temporal blessing , euen of a large posterity .

Silas .

It was so , but this dependeth vpon the Couenant of grace , and helpeth him to beleeue that . For , he that can beleeue God to be faithfull in smaller thinges , can also beleeue that he will keepe his truth in greater thinges . Againe , all earthly pronuses are fulfilled for Christ , who is the substance of the Couenant . Againe , all earthly promises proceede from mercy , and Christ is the foundation of Gods mercy towards vs .

DIAL . XI . Verse 19 , 20 , 21.

And he not weake in Faith , considered not his owne bodie now dead , when he was almost an hundred yeare olde , neyther yet the deadnesse of Sarah her wombs ; hee doubted not at the promise thorow vnbeleefe , but was strong in faith , and gaue glory to God , being fully assured , that he which had promised , was able to performe it .

Tim.

WHat was the drift and end of this Text ?

Silas

To praise the faith of Abraham by these few Reasons . First , by setting downe the hinderances of his faith , as the deadnesse of Abrahams body , and of Sarah her wombe . Secondly , by opposing to it the contrary , which is vnbeleefe . Thirdly , by the measure of his Faith , which was a strong and full assurance . Lastly , by the end of his beleeuing , which was , the giuing of God the glory .

Tim.

What is meant heere by being weake in Faith ?

Silas .

Sometimes Faith is put for the Doctrine beleeued , Rom. 14 , 1. then to be weake in Faith is to be rude and ignorant of the truth , and not to be weake , is to be verie expert and skilfull . But faith is heere put for the guift of faith , and by not being weake in faith , he meaneth that he did strongly beleeue God . This speech is a figuratiue kinde of speech , when one meaneth more then he expresseth , as Psal. 〈◊〉 1. 17. not to despise , is put for to hold in great account .

Tim.

What were the hinderances which might haue troubled and hurt Abrahams faith ?

Sil.

The deadnesse of his owne body and of Sarahs wombe , which he did not consider ; that is , he thought not these things so able to hinder the promise of God , as Gods power was able to fulfill the thing promised : neither did he reason by vnbeleefe against the promise of God , saying he mocks me , or it will come to nothing .

Tim.

What was the instruction from hence ?

Sil.

Thisꝭ a strong faith yeeldeth not to such lets which discourage or daunt it : but breaketh thorough , and ouercommeth , them all , bee they neuer so many and so great : whereby the faithfull are to be admonished of their duty , which is , to striue against the impediments of their faith , not to yeeld .

Tim.

What thing is contrary to faith ?

Sil.

Vnbeleefe , by which is meant either a meere priuation of faith , when there is none at all : as in Turkes and Iewes , and wicked men : or a defect in beleeuing , whereby one beleeueth a thing faintely , through infirmity of faith . Vnbeleefe if it bee a meere absence of faith , then it breedeth that wauering , where of Iames speaketh , Iam. 1. 7. if it be but a defect of beleese , then it engendreth doubting such as is here spoken off .

Tim.

But had Abraham no doubting at all , touching the thing which he beleeued ?

Sil.

Yes , on euery side doubting offered it selfe , but when hee looked to the will and power of God , hee was certaine of the promises and subdued doubts arising ; for it is impossible that any man should so beleeue as to bee freed from all doubting ; because euery mans faith hath infirmities in it .

Tim.

Whence happeneth this infirmity of faith vnto godly men ?

Sil.

It commeth two wayes ; first , by want of knowing well such thinges as are to bee beleeued : example in the Iewes , Rom 14. 21. Secondly , by not constantly and firmely cleauing to such things as they know well ; as Peter when he walked on the water , knew Christ wold haue him come to him , but did not closely hold to Christs words .

Tim.

What should this worke ?

Sil.

Earnest prayer vnto God to encrease and stablish our faith .

Tim.

Now tell vs of the measure of Abrahams faith what it was ?

Sil.

It was not a little and weake faith , but a strong and great faith , such a faith as fully assured him of the thing promised to him . This word , full assurance , is fetched from shippes , which against winde and waues , are yet with full and strong saile carried vnto the hauen : so Abraham by the strength of his faith , ouercame al waues of doubts beating against his minde .

Tim.

What may be obserued from hence ?

Sil.

That in euery true faith there is an assurance and perswasion of that which it beleeuth , but not a full assurance , for this is proper to a strong faith . Secondly , that weake Christians should not be discouraged , because they be not fully assured , so as they striue towards it : for the mea sure of true faith is differing , and God lookes not to the quantity , but to the trueth of faith .

Tim.

What is the end whereunto faith tendeth ?

Sil.

It is the glory of God , because our faith giueth vnto God a witnesse of his great power , truth and goodnes , euer contrary to our reason and sence .

DIAL . XII . Verse 22 , 23 , 24 , 25.

And therefore it was imputed vnto him for righteousnesse . Now it is not written for him onely , that it was imputed vnto him for righteousnesse : but also for vs to whome it shall bee imputed for righteousnes , which beleeue in him that raysed vp Iesus from the dead , who was deliuered to death for our sins , and is risen againe for our iustification .

Tim.

WHat is the end and scope of this scripture ?

Sil.

Together with the conclusion of this Chapter , it doeth conclude the treatise of Abrahams iustification . In this conclusion wee may obserue these things : first , the conclusion it selfe , verse 22. ( and therefore . ) Secondly , an application of Abrahams example to the beleeuing Romaynes , and to all beleeuers , verse 24. as teaching a doctrine common to the whole Church . Thirdly , a proofe of the fitnes of this application , from the end and drift of this Scripture , verse 23. ( now it is not written . ) Lastly , a declaration of iustifying faith , by the twoe speciall things on which it principally leaneth , ( the death and resurrection of our Lord. )

Tim.

For the conclusion , tell vs what is the meaning of it .

Sil.

Thus much ; that it is no maruell if the faith of Abraham were imputed to him for righteousnesse , seeing by it hee did so strongly and liuely apprehend the mercies and promises which the strong and faithfull God gaue him .

Tim.

We may not then thinke by the Apostles words ( therefore ) that he meant to make faith a meritorious cause of Abra hams righteousnes .

Sil.

No surely , his purpose is to declare , not what his faith merited , but that it was a true , liuely , and sound faith , seeing it did so firmely lay hold on the trueth and the power of God , promising to Abraham eternall blessednesse in the person of the Messiah .

Tim.

May not a weake Beleeuer by this be moued to thinke that he is not reckoned iust , seeing hee cannot so strongly beleeue Faith is but a condition or Organ of righteousnes , not a meriting cause . as Abraham did ?

Sil.

No such matter : For this Text applyeth Abrahams example not vnto strong beleeuers , but vnto beleeuers . For whosoeuer beleeueth truly though weakely , yet that weake faith ( being true ) shall iustifie them . For Faith iustifieth not as a quality , or in respect of the quantity and measure , but by the vertue of the obiect .

Tim.

But is not righteousnesse imputed to the elect , before they do beleeue ?

Silas .

No such thing ; it was not imputed to Abraham till he had faith . Likewise , it is reckoned to his children on this condition , so as they beleeue , or at that time when they shall beleeue . Faith and imputation of righteousnesse go together in order of time , though not in order of Nature , for so faith as a cause goeth before .

Tim.

Tell vs now what the application is ?

Silas .

Abraham beleeued and was reckoned righteous : likewise all Abrahams Children are iustified by beleeuing the promise . For no otherwise are the Children to be iust , then was the Father , who by an inheritable right conueyeth to them , the Iustice imputed to himselfe .

Tim.

What is the ground and reason of this application ?

Silas .

The scope and end of the Scripture which aymed not at Abraham only , when it is written ( he beleeued , and it was imputed to him for righteousnesse ) but had respect heerein to all that should beleeue as Abraham did . This may appeare by the fifteenth Chapter of this Epistle , verse 4. that the things which are written of some one , do concerne all . Also Paul saith so much in effect in this place , That that which was written of one Abraham , did belong to all the faithfull .

Tim.

But how will this hold in other things which are written both of Abraham & others which no man may draw vnto himselfe for imitation , as Abrahams sacrificing of his son , and lying with his handmaide , and many such like things ? and if it hold not in these things , how then doth Paul with any strength of reason gather in this poynt of Iustifying by Faith , that it belongeth to vs , which was written of Abraham ?

Silar .

The answere is this : Some things which are written of Abraham and other of the Saints , are personall or singular which either were their infirmities , or such things as they did by a singular calling , as Elias his praying for fireto fall 〈◊〉 heauen : and some other thinges are written of them , which they did by vertue of an vniuersall vocation , which are common to them with all others . These we may distinguish after this manner : Such things as they did besides or contrary to the lawe of God , these are singular and personall , and herein wee must not imitate them ; but such thinges as were agreeable to the law , or the generall commandements of God , they belong to the generall estate of all Gods people , and in them wee are to followe them ; as for the other , we are not to read or think of those singular thinges without fruite , for the whole Scripture is profitable : howsoeuer wee may not become followers of them therein , yet there is of euery Scripture a profitable vse perpetuall to all times .

Tim.

What other things may bee noted from this ground of the Apostles application ?

Sil.

Sundry things : first , the sauing vse of the Scriptures is proper to the faithfull , for whose good alone they were written ; a speciallmercy . Scondly , that diuine trueth must bee prooued by diuine Scripture , and not by humaine writers , which are of no authority in matters of saluation . Thirdly , examples serue very well to declare doctrines and commaundements , because to thinges hard and doubtfull , they bring great light and cleerenesse , for that in them the minde and sences both are ioyned together . Fourthly , we learne that it is a great comfort to the faithfull , to bee made equall to Abraham in iustification . To Iusticiaries , mercenarie hypocrites , infidels , and prophane vnbeleeuing worldlings , it hath no comfort .

Tim.

What is the fourth thing contayned in this text ?

Sil.

To lay forth the two principall thinges , whereunto faith leaneth , to witte ; the death and resurrection of our Lord . For Christ dead and raysed againe , is the thing which a true faith chiefly looketh vnto because there it is that faith findeth matter of support & stay to itselfe . Therfore the Apostle doth ioyne his death and resurrection togither : God manifested in the death and resurrection of Christ , is the euen or equal obiect of true faith , which is so carried to God , as it acknowledgeth Christ the redeemer , and confidently resteth on him dead and raysed . because neither his death without his life , nor his life without his death , could any whit auaile vs to Saluation . Hence are they in Scripture so often ioyned togither . Pagans can beleeue that Christ being a man died , but that he is risen , they do not .

Tim.

Who deliuered Iesus to death ?

Sil.

Iudas for his gayne , the Iewes for enuy : Christ deliuered himselfe for his Fathers will to obey it ; God the Father deliuered his Sonne for the redemption of sinners , out of his loue , as it is written , So God loued the world , Iohn 3. 18. This last deliuering is meant here : Iudas , Christ , God did one and the same thing , but not for one and the same end ; therefore Iudas a sinner , and God iust .

Tim.

What was learned hence ?

Sil.

That the whole efficacie of Christs death , doth depend Iudas shal haue the reward of his malice , when Christ shal reape the prayse of his Loue . vppon Gods free will and decree , that is ; that his death had beene of no force to satisfie Gods wrath , had he not dyed according to the determination of his father : and this is that which is written , Iohn 6. 27. Him hath God the Father sealed .

Tim.

To what death was Christ deliuered ?

Sil.

To the most shamefull and cruell death of the Scriptures lead our mids to God as soueraign cause Esay 53. Crosse ; his bare death is not onely here meant , but all the miseries of his life , yet his death onely is named , because it was the perfection of all , and that wherein his obedience Iohn 13. 17. most appeared ; the top of his obedience , & Epilogue Rom. 8. 32. 33 of his passion .

Tim.

What necessity was there of his death , seeing hee was free from sin in himselfe ?

Sil.

Although himselfe had no sinne , yet our sinnes were 2 Cor. 5. v. last Esa 53. 5. 6. 7. all imputed to him , as to our surety and pledge , who was to answere for vs . But further , this was the end for which hee dyed , that ouercomming death in his resurrection , he might fully satisfie for our sinnes . For death by GODS iust decree , was pronounced the wages of sinne , Genesis 2. we had surely suffered it eternally , if our Mediatour had not both borne and conquered it .

Tim.

What sins doth he speake of ?

Sil.

Not our light and common infirmities , but our most grieuous and haynous sinnes , by the which wee deserue euen to fall from the grace of God , if he should deale with vs in rigour : not his but our sinnes were the cause of his death ; which suffied for all , hath acquitted vs from them all , one and other .

Tim.

What learne we from hence ?

Sil.

Very many things ; first , that we are bound to loue That we may haue the fruit of Christ his death , we must bring Abrahams faith , loue & repentance as proofes of a true faith . Christ , who so loued vs . Secondly , we must loue our enemes as Christ Iesus dyed for his enemies . Thirdly , sinne is a most loathsome thing , being the cause of Christes accursed d at h . Fourthly , that there is iust cause of beeing humbled by this consideration , that wee were the meanes of Iesus death , wee killed the Lord of life . Fiftly , there is matter of great comfort , to heare that our greatest sinnes are done away by his dying for vs , for his bloud was of infinite value , being the bloud of God , Acts 20. Sixtly , that all men must be fearefull to offend God , who shewed himselfe so mercifull and so iust , in the death of his sonne : iust to his Son standing in our roome , but mercifull to beleeuing sinners , whome he absolueth by his Sonnes death let this mercy leade men to reuerence God continually .

Tim.

Did Iesus remayne in death ?

Sil.

No surely , for then he should be thought to dy for If Christ had abid in the Graue , sinne had not been ransomed , nor Gods wrath appea led , not death conquered , nor life merited . his owne sinnes , also to be but a meere man : and therefore he rose againe , euen to declare that hee was God , and absolued from our sinnes and wee in him : for in that death could not hold 〈◊〉 in his denne and house , that made it manifest that our sinnes which hee tooke vppon him , were all discharged , that we might be iust through him . This is the meaning of that which is here written , Hee rose againe for our iustification . Christ is sayd to be raised of God , who deliuered him , and of himselfe , for God doth all things by his Son .

Tim.

Is there any other fruit of his resurrection ?

Silas .

Yea , for thereby Christs members are raised vp to newnesse of life , Rom. 6 , 4. Also it is a pledge of our resurrection to life eternall at the last day , 1 Corm . 15. Lastly , in his resurrection , he began his exaltation vnto glory , and hath giuen sufficient testimony and declaration of our absolution from sinnes , out of which sithens he was deliuered , as his raising againe did proue ( for he had stayed in death , if but one sinne had beene vnsatisfied for ) heereby we haue assurance of our iustification in him .

CHAP. V.
DIALOGVE I. Verse 1.

Therefore being iustified by faith , wee are at peace with God through Iesus Christ our Lord .

Timotheus .

WHat is the connexion or dependance betweene this Chapter and the former . Also tell me the argument of this Chapter , and of what parts it consisteth ?

Silas .

Paul hauing taught in the last verse of the former Chapter , that mans iustification before God , was founded vpon the death and resurrection of our Lord Iesus being by faith apprehended , now he continueth the same argument , and sheweth what a riuer of benefits do flow out of this Fountaine of free Iustification , both to present comfort , and life eternall in the heauens . Vpon the rehearsall and demonstration of which benefits , ( as the two principall parts ) this Chapter standeth . For first , he reckoneth vp the seuerall and singular fruites of the passion and resurrection of our Lord , beginning with iustification , the foundation of reconciliation & peace , whence the rest do yssue to ver. 5. after followeth the demonstratiue confirmation of the same , to verse 19. Vnto which is anexed an answer , touching a question wherefore the Law entred , namely , to encrease sinne , and make the grace of God to superabound , in the two last verses . For this first verse , there be these foure thinges done in it . First , the Author and worker of so many great benefits is mentioned , [ The Lord Iesus Christ ] Secondly , the hand which receyueth him , to wit , [ Faith . ] Thirdly , Iustification , as the imediate fruite of Faith in Christ . Fourthly Peace , as the neerest effect of a iustifying Faith . Touching the words , by Iustified is meant as afore in Chapter 3. to bee absolued from sinne , and accepted as righteous before God , thorow or by faith ; that is , not for faith as a meritorious cause , or by infusion of the habite of faith formed by loue , but by faith , as a spirituall hand & instrument receiuing Christ dead and raised again . By peace , not mutuall concord between Iew and Gentile differing about the Law , but reconcilement with God ; and therefore the verbe [ Haue ] is to bee read in the indicatiue , not in the imperatiue moode , as the olde Latine translation reads it ; which reading and sence , some of the Fathers fauour , contrary to the authoritie of the Greeke Copy .

Tim.

What is the drift of this Chapter ?

Silas .

To teach and set foorth iustification by the effects , and by the contraries . The effects of iustification mentioned in this Chapter , be sundry . First , peace with God . Secondly , accesse vnto his grace . Thirdly , standing in that grace . Fourthly , hope of glory : these bee internall , they which follow be externall . Fiftly , reioycing vnder that hope . Sixtly , ioy in tribulation . Seauenthly , patience and experience out of a sence of Gods loue in Christ . The contrary is Adams disobedience and death ensuing thereby .

Tim.

What vse is to be made of these fruites of Iustification ?

Sil.

A two-fold vse : First , there is a reason from them to proue , that Iustification is by faith the reason is this ; That Iustification which breedeth and bringeth foorth peace and the rest of these effects , that is , true Iustification . But Iustification by faith , bringeth foorth peace , and the rest of these effectes , therefore it is the true Iustification . The second vse is this ; by these effects in our selues , we try out the truth and certainty of our Iustification before God . Where these effects be found in any true measure , there the cause which is iustification , must go before .

Tim.

What 〈◊〉 the first of these effects ?

Silas .

Peace with God , by which ( some thinke ) is meant mutuall concord and amity amongst men , & then they do read it exhortatiuely [ Let vs haue peace . ] but this cannot heere be vnderstood , for then he woulde haue saide peace with men ; neither would he haue said in the first person [ we haue : ] But by peace with God , is vnderstood Reconciliation , not humaine , but diuine atonement , whereby our sinnes which breede enmity , and separate God from vs , beeing forgiuen vs , wee haue him now pacified towardes vs , and of a more then terrible Iudge , he is become a most kinde and amiable Father .

Tim.

Then our sinnes had made a diuision betweene vs & God .

Silas .

They had so , but the guilt of them being done away and pardoned through faith in Christs death , now God is one with vs , and we with him , euen so manie as haue Faith to beleeue in Christ , who was dead and risen for them .

Tim.

Where doe ye finde peace put or vsed for truce or attonement with God ?

Silas .

In many places of Scripture , as where Christ is called our peace , and the Prince of peace , & our Peace-maker , Esay 9 , 6. Ephes. 2 , 21. Col. 1 , 18.

Tim.

Is this a great benefit to haue God reconciled vnto vs ?

Silas .

Yea surely , for all our happinesse standeth in it , and without it there is nothing but misery . For , in his fauour is life , and death in his displeasure . From which benefit , dooth follow a tranquillity and peace within our selues , which is called peace of Conscience , vpon which doth follow another outward peace , euen agreement among Brethren .

Tim.

What do ye call peace of Conscience ?

Silas .

When the wounds and terrors of the Conscience , caused in vs by the feare of Gods iudgements for sinne , being healed by the death of Christ , instead of accusing and terrifying , it doth excuse and acquit vs before God , whereof followes vnspeakable quietnesse & rest in the soule .

Tim.

What difference put ye between a true peace of a good Conscience , and a false peace of a dead and benummed conscience ?

Sil.

They agree in this , that both are quiet , but in other thinges they differ much ; as first , the dead conscience is quiet , because it hath no feeling of sinne at all , & of the terror of Gods wrath for the same : but a good conscience is quiet , because it feeleth sinne to be forgiuen , & God pacified . Secondly , a dead conscience feareth not sinne , but a good conscience is awfull of sinne . Lastly , a dead conscience though it be quiet , yet it comforteth not ; but a pacified conscience hath vnspeakable comfort within it selfe . For , it is a continuall Feast , chearing the heart admidst dangers .

Tim.

How is this peace of Conscience gotten and preserued ?

Sil.

It is gotten two waies : First , by grieuing for our sinnes past , done against Gods Law . Secondly , by beleeuing the promises of the Gospell touching forgiuenesse of sinnes . Also , it is two wayes preserued , first , by auoyding all , but especially knowne sinnes . Secondly , by doing euerie dutie vprightly , though not perfectly . Thirdly , by often confessing our sinnes , and earnest asking of pardon , and forgiuenesse for them .

Tim.

May not this peace with God be lost ?

Silas .

The sence of it may bee lost , but the thing it selfe cannot be lost : the sence of it may bee lost , eyther by some grosse actuall sinne , or by some strong fitte of temptation , or when men waxe proud and secure . This may be declared by the comparison of the Sunne vnder clouds , of fire couered vnder ashes , of trees dead in the Winter , of a man in a trance . Also , it may bee declared by the examples of the godly , as Iob , Ieremy , Dauid , Ezekiah , Christ .

Tim.

How is this peace recouered , after the sweetnesse of it is lost ?

Silas .

By priuate prayer and comforts of the Godly , Iames 5. Secondly , by remembring the olde mercies of God . Thirdly , by attending the publicke Ministery . Fourthly , by renewing our repentance more seriously .

Tim.

By what meanes is our peace wrought with God ?

Silas .

By meanes of our Lord Iesus Christ , without whom nothing is to bee found in God , but wrath and horror . As contrarily thorough his mediation and merit , all grace and fauour is procured for vs . They which say , that Iesus is the preseruer of vs in this estate of peace , say true , but say not all , for this peace was effected by Christ , as a ioynt cause and fellow-worker with his Father : for whatsoeuer the Father doth , that dooth the Sonne .

DIAL . II. Verse 2.

By whom also wee haue had an enterance by faith vnto this grace , wherein we stand , and reioyce in hope of the glorie of God .

Tim.

WHat is the Sum and drift of this Text ?

Silas

To lay downe three fruites of a iustifyfying Faith . First , accesse into the grace of God . The second is , a standing in this grace . The third is ioy vnder the hope of glory .

Tim.

What is meant heere by grace , and by accesse vnto this grace ?

Silas .

Some do vnderstand by grace , the grace of a good conuersation , or of imputed iustice , which here is called Grace , because it is freely giuen ; and then to haue accesse , is freely to be brought into such an estate , wherein Christ with his merits is imputed to vs so soon as we beleeue . But by Grace I vnderstand the free fauor of God ; and to haue accesse to this grace , is to haue a libertie to come or approach to God in all our wantes , being through Faith in Christ made gracious and fauorable to vs . This is the same with that of Paul , Ephes. 3 , 12. Wee haue entrance with boldnesse through confidence and faith in Christ : and also with that Heb. 4 , 16. Wee may with boldnesse come to the throne of Grace , hoping to finde helpe in the time of neede .

Tim.

How doth this fruite follow the former ?

Silas .

Very fitly : for as our sinnes not forgiuen , doe shut vs out , so sinne being pardoned , and God reconciled , we may now resort to him , being made propitious to vs . This may be declared by the example of Absolon , who beeing in his Fathers displeasure , might not come in his sight ; but atonement being made by Ioab , hee afterwards came before his Father . This then is a maruailous great benefit , that we so litle and vnworthy , should be allowed to enter once into the glorious presence of so great and worthy a God . It is a great priuiledge for a meane subiect , obnoxious through some crime to punishment , by the mercy of his Prince not onely to bee pardoned , but so honoured , as he may at all times haue accesse to his Prince , and entreate both for himselfe and his friends . Here is then an amplification of the first benefit . For it is more to bee brought to presence , then onely to be reconciled .

Tim.

By whom haue we this priuiledge ?

Silas .

By Christ Iesus alone . For hee alone it is , who presenteth our Prayers in his owne name , and by the merit of his death cleaoseth our Prayers , that God may accept them . And heerofhee is called our Intercessor , because his death commeth betweene Gods iustice and our sins , to make way for our prayers to come before his Mercy-seate .

Tim.

What thinke ye of them who come vnto God by the Saintes ?

Silas .

First , it is vaine and needelesse , seeing we haue Christ our atonement & spokesman , by whom we may come to his Father . Secondly , it is iniurious to Christ , to ioyne any with him in the office of Mediatourship . But whereas it is obiected , that wee may well vse the Saints by them to come to God , as we come vnto Kings by Dukes and Earles ; my answere is , that the comparison is not like . First , because earthly Kinges cannot bee euerie where to heare and see all , whereas Christ is infinite , and is euerie where . Secondly , God alone hath appointed vs to come vnto him by Christ , and by him alone .

Tim.

What then thinke yee of them who say , Wee must come vnto God thorough Teares , sorrowe , Repentaunce , and good workes ?

Silas .

They honour those things too much , and make Christ of them , by whom alone it is , that wee haue accesse to his Father : we must bring those things to God as fruites of his grace , but by the merite of them wee may not looke to be brought into Gods fauour and acceptance .

Tim.

Why doth he mention Faith ?

Silas .

Because both Christ himselfe and all his benefits , come to vs by the meanes of Faith .

Tim.

Rehearse the third fruite of a iustifying Faith ?

Silas .

〈◊〉 in the grace of God . By which is meant the perseuerance of beleeuers in the grace and fauour of God , and in that blessed estate into which they are brought by his fauour : that this is here meant , may appeare both in Scripture speech , & common speech : perseuerance and continuance , is noted by standing , as Psal. 1. 1. & 122. 1 Cor. 16. 13. Thess. 2. 8. And we vse to call a place of continuance a station or a standing : also of a man that is resolued , we vse to say he stood to it .

Tim.

What then do ye gather from hence ?

Sil.

That a true beleeuer which once hath peace with God , beeing reconciled to him by Christ , cannot wholly and for euer fall from this grace of reconcilement , but abideth to the end in that grace .

Tim.

Why do ye say he cannot wholly fall ?

Sil.

Because partly or in part hee may loose grace ; that is , he may loose many tokens and gifts of grace : as peace of conscience , touching the secrete feeling of it , ioy in the spirit , cleerenesse of vnderstanding , feeling and affection to goodnesse , feruency of loue , holy boldnesse , confession of God , with many such like , as appeareth in Dauid and Peters case . For as a healthfull sound man falling sicke , he may loose many benefites and comfortes of life ; as health , strength , liuelinesse , fauour , beauty , appetite , and such like , but yet retaine life it selfe : So he that once by faith liueth to God , cannot wholy loose this life of faith , though hee loose many effects and companions of this life , which the godly doe loose when they waxproud , grow secure , or fal into some grieuous sins .

Tim.

Why doe ye adde that beleeuers cannot fall for euer ?

Sil.

Because the falles of the faithfull are but for a time , for they rise againby repentance , and after recouer themselues ; as in Dauid and Peter and others .

Tim.

Why do ye say that beleeuers cannot fall from the grace of reconcilement ?

Sil.

Because all others which are not true beleeuers may vtterly and for euer loose all grace , and beleeuers themselues may loose many graces and fruites of faith ; but the grace of atonement with God , beeing once by true faith laid hold on , can neuer totally be lost , nor that faith wher by it is imbraced , because Gods loue and couenant bee eternall .

Tim.

Nothing is vnchangeable but God , therefore grace is changeable and may be lost .

Sil.

Grace is double ; first , a grace making vs gracious and freely accepted with God : this is vnchangeable as God himselfe , for it is his free loue and fauour . Secondly , a grace freely giuen ; that is , euery gift which floweth from his free fauour , as the grace of sanctification , of faith , repentance , hope , loue , &c. These graces in themselues bee changeable , but being preserued of God by a second grace they be durable and lasting ; to the grace of faith God addeth another guift of perseuerance , by which the former gift is kept also , 1 Pet. 1. 5.

Tim.

But Saul , Iudas and Esau , did wholy loose grace .

Sil.

The grace of reconcilement and true faith whereby it is receiued , they neuer lost , because they neuer had it : they lost onely that they had , euen a generall illumination , and common gift of the spirit .

Tim.

But Solomon had the grace of reconcilement , for he was Gods child , yet he fell from that grace .

Sil.

It is true , he was the child of God , and he fell most grieuously , and did long lye in his sinne , but hee recouered his fall and was saued . For first , hee is of the Holy Ghost intituled the beloued of God , 2 Sam. 12. 24. 25. which was neuer affirmed of any reprobate . Secondly , hee was one of the penmen of the Scripture , euen an holy Prophet : and of al the holy Prophets , Christ saith they sitte downe in the kingdome of God , Luke 13. 28. Thirdly , he was a tipe of Christ , and so was neuer any reprobate . Fourthly Gods promise was made especially touching the person of Solomon ; that howsoeuer his sinnes should be corrected with the rod of men , yet his mercies hee would neuer take from him , nor remoue his louing kindnesse , 2 Sam. 7. 14. 15. Fiftly , he was by repentance restored to God and to his Church , as appeareth both by the title of his booke , called Ecclesiastes , which is as much to say , as a person vnited againe to the Church vpon his repentance done and published in the Church . And the argument of that Booke , which is a large condemning of those vanities and follies wherewith he had beene ouertaken , do fully witnesse his repentance ; but none that repenteth can perish , Luke 13 , 2. Therefore whatsoeuer else he lost by his fall , yet the grace of reconciliation with God , hee lost not .

Sil.

But the Apostle saith of such as taste the good word of God , and the power of the world to come , that they may fall away , Heb. 6 , 5.

Silas .

True , such as taste only , that is , lightly & slenderly bee touched , may ; but the true beleeuer which eateth , and digesteth , and receiueth the worde , cannot fall away .

Tim.

Yet the Apostle , Heb. 10 , 26. saith of such as haue receyued the knowledge of the truth , that they may vtterly forsake God and renounce him .

Sil.

The Apostle speaketh of such as receiue the knowledge of the truth by their iudgement , and not by their affection , into the braine , and not into the heart .

Tim.

But Christ in the 13. of Mathew , saith of such as doe receiue the word with ioy , ( which is an affection of the heart ) that in time of temptation they fall away ?

Silas .

The ioy there spoken of , is not the fruite of the spirit in a truely sanctified heart , reioycing in the sence of Gods peculiar loue , vnder the hope of his glory , but a tickling of the minde , delighted with knowledge of new and strange things , which may be in an Hypocrite and be lost , but the other cannot be lost , for of it sayth Christ in Iohn 16 , 22. it cannot be taken from vs .

Tim.

Yet the Apostle , Heb. 10 , 29. writeth of such as bee sanctified by the blood of Christ , that they may goe from God and perish ?

Silas .

He speaketh of such a sanctification as standeth in profession , and not in power and practise . Secondly , he speaketh of a generall sanctification , which maketh a light and slender change , not of a speciall sanctification , which effectually and more throughly changeth & transformeth a man into the Image of God .

Tim.

But the true Beleeuers which are truly sanctified may sinne grieuously against Conscience , and thereby wholly loose Grace .

Silas .

All grieuous sinnes against Conscience , do not vtterly destroy and put out grace , but much weaken & slake the grace of God . These grieuous sins of Conscience be of two sorts . Some proceede of humaine infirmity , such as of Dauid , Peter , Salomon . Others arise of diabolicall malice , such as of Iudas , Cain , Esau ; these doe destroy grace . But Gods children after their calling , cannot fall into such , for all their sins come either of ignorance or weakenesse , but not of malice and prophane contempt of God , and these alone do lay wast the conscience .

Tim.

What think ye of that Doctrine , which teacheth that one effectually called , may wholy through some grosse sin , loose grace , and fall from Christ , yet afterwards againe bee ioyned to him ?

Silas .

This is vtterly vntrue , for as Christ being aliue from the dead , dieth no more but liueth eternally vnto God ; so likewise the life of grace in his members is perpetuall , and can no more returne to the death of sinne , then Iesus can returne to the graue , Rom. 6 , 8 , 9. for the life of grace must be the life of glory , therefore eternal and vnchangeable . Moreouer , if a Christian may so fall from Christ , as he shall neede to be engrafted and ioyned to him the second time ; then also this new ingrafting must be sealed by a new baptisine , which is absurd and impious . For , as men are but once borne into this worlde , so they are but once borne anew , and are but once to haue the Sacrament of newe birth : and if there be any such extinction of Grace , how is the seed of new birth immortall , and his loue vnchaungeable , and his 〈◊〉 abides for euer .

Tim.

How 〈◊〉 it the prodigall child ( who is the picture of one that after grace of reconcilement , falleth from his obedience to God ) is said , Luke 15. to bee lost and dead , being before a child .

Sil.

To this I answere , that it is a parable , and sure arguments cannot bee raysed from parables . Secondly , it is said of that child , that hee was lost and dead ; and it is true , he was so in his fathers opinion , and in his owne seeming : so Gods children in their owne sence , and in the opinion of the Church their mother , they are lost : but truely and indeed they are not so .

Tim.

You holde then confidently that a man regenerate , which once truely beleeueth in Christ , can neuer be quite pluckt from grace ?

Sil.

I doe confidently affirme and that for very good and vndeceiueable reasons and grounds , which I will rehearse in order . The first is from the authority of Scripture , Psal. 1. 6. The wicked and his wayes shall perish : but the Godly and his wayes shall be knowne and crowned . Psal. 37. 24. The righteous falleth and riseth againe , because the Lorde held vnder his hand . Psal. 125. 1. He that trusts in the Lord shall be like Mount Sion that cannot be remoued . Math. 24. 24. It is not possible that the elect should be deceiued . The second reason dependeth vpon Gods election , vppon which the stablenes and firme stedfastnes of the faithfull is grounded as vpon a most sure rock & mountain of brasse ; as it may appeare by 2 Tim. 2. 19. where the Apostle hauing spoken of some Apostatates who were falne from God , he doeth comfort the weake minds of beleeuers with this resolution , that their standing is firme because of Gods election : which for the assurance and certainty of it is there likened to a soundation or seale , two thinges of greatest strength and validity . The third reason or ground , dependeth vpon the free and vnchangeable couenant , which God hath striken with his elect : the tenour whereof is in Ieremy 31 , 38 40. From whence I doe obserue , that the couenant of grace and saluation is euery way sure and constant , both on Gods part who altereth not his good wil towards his : and also on our part , who shal haue no wil to depart from God . This reason may bee strengthened by the consideration of Quisacit boons , 〈◊〉 〈◊〉 per 〈◊〉 in bono . 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 dei timor in cordibus piorumvt dco 〈◊〉 〈◊〉 〈◊〉 . Idem . 〈◊〉 charitas Christi 〈◊〉 sacit 〈◊〉 〈◊〉 rabiles Ambro. Sine muta . 〈◊〉 〈◊〉 dena dci . Hoc est 〈◊〉 fider 〈◊〉 nunquam 〈◊〉 deturbatur . 〈◊〉 . Gods infinit power an 〈◊〉 truth , which maketh him able and carefull to performe vnto the elect his most mercifull couenant . Rom. 4. 2. The fourth ground or reason is the intercession of Iesus Christ , who as hee prayed for Peter that his faith should not faile , Luke 22. 32. so in Iohn 17. 11 , hec prayeth for all the Apostles , and all beleeuers , that they might continue in grace vnto the end : and God the father will deny nothing to his Sonne , who is heard in all which hee prayeth for . The fift ground is from the nature of spirituall and sauing grace , which is not subiect to corruption , but is permanent : this may appeare by the wordes of our Sauiour , Iohn 16. 22. My ioy shall none take from you , also Iohn 14. 16. My spirit which I giue to you shall abide with you for euer ; and Saint Peter in his first Epistle , 1 , 23. calleth the seede whereof we are begotten anew , immortall seed : and S. Iohn saith it remaines in those which are born anew . Lastly , S. Paul sayeth , that the guifts of God are F. 〈◊〉 est perpetua , 〈◊〉 〈◊〉 quoni am vera . Luthe rus . fides cocuti potest non 〈◊〉 〈◊〉 non 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 . without repentance , Rom. 11 , 29. Nowe the reason why sauing grace doeth not corrupt and dye , is , because it is confirmed and preserued of GOD , Iude 1 5. Sixtly , the constancy of the loue of God , who neuer 〈◊〉 nor casteth out , such as once in loue he imbraceth . Iohn 13. 1. Moreouer , the faithfull are committed of the Father to Christ to bee kept , who beeing stronger then all , none can plucke them out of his hands , Iohn 10 , 18. Lastly , if any which once be truely Christs members , and Gods children could vtterly fall from God , both the power and truth , and will of God must bee called in question . The stablenesse of Gods children may be set foorth by these comparisons . First , of a tree planted by the waters side , whose fruit and leafe neuer fadeth , Psal. 1. 2. Secondly , of a Cedar tree in Libanon , which is a strong and lasting tree , Psal. 92 , 12. Thirdly , of a high and firme mountaine , which is impregnable , not to be preuailed against , Psal. 125 , 1. Lastly , of a house built vpon a Rocke which standeth vnmoueable against all weather , Math. 7 , 24.

Tim.

By what meanes bee the faithfull preserued in this estate of Grace ?

Silas .

Especially by the Ministerie of the worde and Sacraments : also by priuate prayer and Meditations , also by conference and practise of the word .

Tim.

Will not this Doctrine breede securitie in Gods children ?

Silas .

No , because the Scripture which teacheth their stedfastnesse , doth also teach that their owne care and watchfulnesse is required thereunto , as in that saying of Paul , Let him that standeth take heede least he fall , 1. Cor. 10 , 12. 1 Iohn 5 , 18.

Tim.

What profit is to be made of this Doctrine ?

Silas .

First , an earnest desire to bee in such a permanent condition , as in earthly things wee couct the most dureable . Secondly , a great thankfulnesse to God , who hath set vs in so firme an estate of happinesse . Thirdly , Gods Children may arme themselues with this doctrine against the dread of being vtterly forsaken . Fourthly , it will stirre vp a diligent heede and looking to our selues to continue in the vse of all good meanes .

Tim.

What is the fourth fruite of a iustifying Faith ?

Sil.

Ioy vnder the hope of Gods glory . Secondly , Hope . Thirdly , the ioy which ariseth from hope of his glory .

Tim.

Doth God Communicate his glory vnto his Saints ?

Silas .

He doth so , as it is plaine by these wordes , and Rom. 8 , 29. But whereas the Prophet Esay saith , he will not giue his glory to another , that is his essentiall Diuine glory , which is peculiar to himselfe as God ; as to trust in him , to pray to him , this he will not giue to another : but his blessed glorie , of this his Children shall haue part , so far as they be capeable of it .

Tim.

In how many things doth this blessed glorie of Heauen consist ?

Silas .

In three things : First , in remouall of all maner of miseries , from which the Children of God in heauen shall be as free as God the Father ; for it is written , Reu. 14 , 13. Blessed are they that die in the Lord , they rest from their labours , Reuel. 21 , 4. All teares shall bee wiped from their eyes : also , There shall be no sorrow , nor cry , nor pain . Secondly , they shall be as free from sinne , as God himselfe is , for in the heauenly Citty no vncleane thing shall enter . Thirdly , they shall enioy the presence of all good in all perfection , and for euer .

Tim.

What is the glorie peculiar to the bodies and soules of Gods Children in heauen .

Sil.

Their bodies shall bee strong , immortall , incorruptible , beautifull , and bright as the Sunne , 1 Cor. 15 , 41. Math. 13 , 43. and their soules shall bee filled with the loue of God , and of his Saints . For euerie glorified person shall raigne as a King , hauing a crowne of glorie set vpon his head . Moreouer , this glory shal know neyther end nor measure , but is infinite both for continuance and degree . But their glory shall not be equall , all shall haue glorie ( that is ) heauenly glory , and most blessed glory , and all shall haue fulnesse of glorie ; but all shall not haue equall glorie , there shall bee more or lesse , according to the measure and fruits of faith , as an hundred vessels cast into the sea , all shall be ful , but one may containe more then another .

Tim.

What do ye cal the hope of glory ?

Silas .

A certaine expectation or looking for it to inioy it heereafter , as verily as though we had it already . For it may appeare by that which is written of it in this chapter , that there is great certainty in Christian hope , because the Apostle saith , That Hope maketh not ashamed , which it would doe were it doubtfull and might faile vs .

Tim.

What ariseth of this Hope ?

Silas .

Vnspeakable and glorious ioy of heart .

Tim.

What do ye cal this ioy , and how doth it differ from worldly ioy ?

Silas .

This ioy is an holy affection of the heart , being made glad and chearefull vpon this vndoubted trueth , that the time will come when all euill shall bee taken from vs , and all good bestowed vpon vs in all perfection ; that is , when we shall be glorified with God . This ioy doth differ from worldly ioy in sundrie and manie things . First , Christian ioy commeth from the spirit , the other from the flesh . Secondly , Christian ioy ariseth from the sence of heauenly blessings present , and hope of full blessednesse to come . But worldly ioy springeth from the hauing and presence of earthly and perishing good things of this life . Thirdly , christian ioy is lasting , worldly ioy is fading . Lastly , Christian ioy stirreth vp to the praises of God in whom they ioy ; worldlie ioy 〈◊〉 vp to the comendations of such worldly things and pleasures as men loue and delight in . I et worldlinges striue to turne their carnall ioy , which is as the cracking of thornes short and vanishing , into spirituall ioy , which is alwayes lasting : and let the godly beware they change not their Christian ioy into worldlie , but learne more and more to ioy in Gods present loue , and hope of his promised glory .

DIAL . III.

Verse 3. Not so onely , but also wee reioyce in tribulation , knowing that tribulation worketh patience ?

Tim.

WHat doth this Text deliuer vnto vs ?

Silas

Another fruite of a iustifying Faith , which is ioy in afflictions .

Tim.

How doth he prooue , that beleeuers reioyce in afflictions ?

Silas .

By this reason : because God vseth affliction to encrease in them hope of glorie . This the Apostle doeth manifest vnto vs after this sort : Affliction worketh patience , patience worketh experience , experience worketh hope ; therefore affliction causeth hope .

Tim.

What meaneth the first words of the Text [ Not so only ? ]

Silas .

They imply a comparison of the more with the lesse , and are thus much . Beleeuers do not reioice alone vnder the hope of heauenly glory , but which is a farre lesse likely matter , they reioyce in and for their afflictions . Or more plainly thus : If beleeuers reioyce , because they certainly looke to be glorified with God in Heauen , this is not to be maruelled at : but this is rare and wonderfull , with gladnes to imbrace afflictions , which haue in them both much paine and shame . In the conexion of sentences , note , that it is the propertie of that ioy which ariseth from the hope of celestiall glorie , to cause and breede this ioy which beleeuers haue in their tribulations & sufferings . For the remembrance of that great and blessed glory which they shall haue in the end , causeth all things to be sweete and pleasant vnto them which they meet with in thelr way , whereby they must passe to that glorious and most happy end , their Country in heauen .

Tim.

What may be gathered from hence ?

Silas .

If hope of glory sweeten troubles , how much more doth it make benefits sweet and ioyous ? And this is that which we are to learne from hence , that where hope of glory once entreth , it maketh both prosperity and aduersity to be ioyfull and gladsome : and further , that there is no true and sound ioy either in time of affliction , or in time of peace and plentie , but that which springeth from hope of glory to come . This is the roote of true ioy .

Tim.

What is to be noted in the next words , [ We reioyce in tribulation ? ]

Silas .

First , that Gods children are subiect to troubles in this world . Secondly , the troubles of Gods children are helpers of their ioy .

Tim.

Of what sorts are the troubles of the faithfull ?

Silas .

Of two sorts : some be common to them with other men of the world . Some be proper and peculiar to the godly themselues . These common afflictions or troubles , are sickenesse , pouerty , reproach , famine , plague , warre , banishment , paine , anguish , and such like . These common troubles they all come from God , who is the author of all afflictions : for there is no euil in the Citie , but the Lord hath done it , Amos 3 , 6. Secondly , they come by meanes of our sinnes . Man suffereth for sinne , Lam. 3. Thirdly , to the end , to correct for sinne past , to preuent sinne to come , to humble for sinne present , to make triall of patience , to whet our Prayers , to teach vs loue & compassion towards others . Secondly , the proper and peculiar troubles , they be either such as happen for righteousnesse sake , that is , for a good cause , namely for defence of the trueth , or for well-dooing ; these trobles be called persecutions . Or such soule afflictions as arise from the apprehension of Gods fierce wrath for sinne , which is called conflict of Conscience . These afflictions do arise from the weaknesse of faith , distrusting Gods promises and mercies : and also from the malice of Satan , aggrauating their sinnes and Gods Iustice . The reason why God doth thus afflict his Children is , first , for a more especiall triall of their Faith , also by their constancie to strēngthen others which be weake , and to reproue the wicked world . Lastly , for the greater manifestation of Gods glory , who maketh knowne his power in their infirmity , 2 Cor. 12. Now as concerning the vse of this , it is to warne vs to looke for afflictions , and that euery soule is to prepare for tribulations , as Mariners prepare against a storme , and Soldiers against the day of battell .

Thus the godly haue prepared themselues for troubles , and beeing vnder them haue reioyced ; examples heereof in the Apostles , Acts 5 , 41. the beleeuing Haebrewes , Heb. 10. and the blessed Martyrs . True it is indeede , that some of Gods Children haue beene heauie and sad for afflictions , as Dauid , Nehemiah , Ieremy , and Iob , but yet they are ioyfull too ; their outward man was heauy , their inward is ioyfull : one man at one time may haue contrarie affections in diuers respects , both sadnesse and ioy .

Tim.

Yea hut tribulations are euill .

Sil.

They bee so , howbeit Gods Children reioyce in them , not as they are euill , but as by the clemency of God they are made good and profitable , for all things woorke for good to them , Rom. 8. 28. For first by them God sheweth forth his power & goodnes in them , by defending , supporting and comforting his childeren . Secondly , our dayly faults are corrected by them , and we prouoked to amendment of our sinnefull liues , 1 Cor. 11. Thirdly , they pull downe our pride and hautinesse of nature , Iob 33. 16 , 17. Fourthly , they restraine the wanton lasciuousnesse of the flesh . Fiftly , our sluggishuesse and sloth , is shaken off by afflictions . Sixtly , they discouer our weakenesse of strength for humbling vs , Psal. 39. 11. Seauenthly , they put vs in remembrance of our mortality , beeing messengers and forerunners of death . Eightly , by meanes of afflictions , many confessions of faith are wrung out of vs . Ninthly , by afflictions , the malice of Sathan and the world are better knowne and auoyded , as in Iobs afflictions . Tenthly , they stirre vp the minde to more feruent prayer , Psal. 39. 12. Lastly , they exerciseiand woorke encrease of patience , experience , hope : here it is that the godly take matter of comfort , euen in their grieuous euils .

Tim.

What vse may bee made of this whole doctrine concerning troubles ?

Sil.

It doeth teach vs that a true beleeuer is an happy and ioyfull man in euery estate , therefore all should couet to be such . Secondly , this doctrine correcteth the opinion of the worldlings , who thinke it an vnhappy thing to be afflicted , and those men accursed which be alwaies vnder the rod , and most seuerely scourged .

Tim.

What is to bee considered in these wordes ( afflictions worketh patience ?

Sil.

Two things , first that afflictions do work patience . Secondly , that Gods children 〈◊〉 knowe this , ( knowing that affliction worketh patience . )

Tim.

But many are impatient in their afflictions , and fall to despaire , as Iudas .

Sil.

That is 〈◊〉 of the wicked , that by afflictions they are disquieted and onraged ; but Paul teacheth here what vse afflictions haue in the faithfull .

Tim.

But patience is the worke of God , how then is it saide of afflictions , that they worke it ?

Sil.

True it is , God who is the authour and giuer of patience , Phil. 1 , 29. Paul meaneth here , that afflictions be the instruments by which God is pleased to worke patience : and it is vsuall in Scripture , to attribute that to the instrument which belongeth to God , 1 Tim. 4. 16. Rom. 3 , 30. But we must not hereof thinke , that by afflictions God worketh patience there , where there was none afore : but GOD is pleased to vse afflictions to exercise and to woorke increase of patience where it is , to cause them which by the worke of the spirit be alreadie patient , to become more patient , and to declare their patience which they had before : and this is not in the nature of afflictions to worke this , but accidentally through Gods goodnes , turning them to good .

Tim.

What doe ye call patience ?

Sil.

It is a vertue or grace whereby the minde is made strong , to endure aduersities and troubles contentedly . Contrarie to this vertue of patience , is 〈◊〉 when we repine and grudge at Gods dealings towards vs , as the Israelites , Numb. 1. 1. Also blockishnesse when wee are without feeling , and euen senceles in our troubles , as Nabal 1 Sam. 25 , 37. Now patience is the meane between these two , for it so feeleth the smart and bitternesse of affliction , as yet it keepeth it selfe quiet vnder the burden , as Dauid , Psal. 39 , 9. Iob 1 , 22.

Tim.

What learne we from hence , that God out of such euill and grieuous thinges as afflictions , can worke encrease of such vertue as patieuce is ?

Sil.

His wonderfull wisedome and almightines , which as it drew light out of darknesse in the creation : so also he fetcheth and worketh good out of euill in the administration of the world : as Phisitions , of Hemlock and other poysonfull hearbes , can make good medicines .

Tim.

Shew vs 〈◊〉 after what sort God dealeth when hee worketh patience by affliction ?

Sil.

When afflictions commeth , then God confirmeth and strengthneth the mindes of his children to patience , by many good considerations . As first , that their afflictions come not by chaunce , but by the determined counsell and will of their Father , Psal. 39 , 9 Iob 1 , 12. Secondly , by the conformity of Christ with his members in their afflictions , Rom. 8 , 29. Thirdly , they are mooued to consider that it is the will of God that they should be patient in afflictions ; therefore their patience it is an acceptable sacrifice and seruice to God . Fourthly , they haue before their eye , the goodwill of God afflicting them in loue , and that they haue reason , wel to beare any affliction which in loue of their saluation commeth to them . Fiftly , they consider all the afflictions of this life , to be both light and momentary , and that the glory which shall bee giuen to patient Christians , it hath waight and euerlastingnesse , 2 Cor. 4. 17. Lastly , they consider that euery affliction shall not onely haue an issue , but a good issue , which shall bee for the best to them , 1 Cor. 10 , 13. Finally , by afflictions the hope of glory is encreased in the harts of Gods children , to whom afflictions are seales of their blisse : in these meditations the Spirit is effectuall to stirre vp and strengthen patience in the faithfull .

Tim.

Tell vs now what difference there is beetweene the Christian , worldly , and heat henish patience ?

Sil.

Christian patience ( as ye heard ) is grounded vpon Gods gracious prouldence , his righteous commaundements , and the glorious end which the patient shall haue : wordly men are patient because there is no remedy , and because it was Gods will to haue it so . The patience also of the Heathen men was grounded vppon necessitie of the matter , it was their lot , and by sorrowe they could neither mend nor paire themselues . Also if they dyed , they thought either they should feele nothing , or else be in better estate .

Tim.

What was taught from the other point , that Gods Children know the vse of afflictions ?

Sil.

First , that Christians ought not to be ignorant of the vse of afflictions . Secondly , that to know the right vse of afflictions by proose , is a great meanes to helpe vp to beare them . Thirdly , that it is a good signe of our reconciliation with God , and that we are his Children when we gain patience by our afflictions , to be the more patient the more we are troubled . And in great troubles to finde great patience , the measure of our patience being made proportionable to our sufferings , strength equalled to temptation , 1 Cor. 10 , 13.

Verse 4. And patience worketh Experience , and Experience hope .

Tim.

WHat doth this Text containe ?

Silas .

Two things : First , a fruite of patience , which is experience : Secondly , a fruite of experience , which is hope .

Tim.

What is the meaning of these wordes [ And Patience worketh Experience ? ]

Sil.

Euen this : that Gods Children by their suffering afflictions patiently , doe get experience of Gods assistance and gracious presence , thorough the worke of Gods Spirit in them .

Tim.

What do ye call experience ?

Silas .

Experience is the knowledge which anie man getteth of any thing , vpon some proofe and triall of it . The experience which the Apostle heere meaneth , is not ciuill experience in humane things , but Christian and godly experience in things of God and saluation .

Tim.

How 〈◊〉 is that experience which the godly get by their suffering afflictions ? Are there sundry kinds , and which be they ?

Sil.

It is sundry and manyfold . It concerneth eyther God , Satan , others , or our selues . Concerning God first , wee haue experience of his great might , in that he can vphold vs , 2 Cor. 12 , 9. Secondly , of singular mercie , in that he will sustaine and strengthen our mindes . Thirdly , of his meruailous wisedome , in that when hee hath exercised and tried his children , he knoweth how to rid them out of it , 2 Pet. 2 , 9. Secondly , concerning Satan , wee haue experience first of his malice and subtilty in tempting and seeking to hurt and destroy vs . Secondly , of his vnablenesse to harme them whom God will preserue . Thirdly , of his subiection to God , that he is at his becke for the time and measure of tempting , both how long , and how farre to tempt . Thirdly , concerning other men in our afflictions , wee haue experience of the godly , for they doe manifest vnto vs in our afflictions , their sound Christian loue , by their counsel , prayers , and other duties , as Onesiphorus to Paul , 2 Tim. 1 , 16. Also the wicked make knowne their hatred to vs in our afflictions , as Alexander the Coppersmith vnto Paul . Neuters and indifferent ones , do also bewray their vnconstant and vnstable mindes , and the rottennesse of their friendship , as they that forsooke Paul , 2 Tim. 1 , 15 Fourthly , the faithfull concerning themselues in their afflictions , they haue experience both of their corruptions , and of their graces . For their afflictions open vnto them the peruersenesse of their Nature , which before was hid from them , as in Iob. 5. Also their weaknes , how vnable they bee to beare , and how apt to faint vnder burthens , Psal. 116 , 11. and moreouer , they haue experience by their afflictions of their loue to God , and of their faith and trust in God , as also of their meckenesse towards men , and of their fortitude and courage . And lastly , it wil leade them by the hand to another experience of themselues , that they are the sonnes of God , truly and indeede , not in name and profession onelye & this last experience is especially meant heere , as appeareth by the 5. verse of this chapter .

Tim.

What is the fruite of this Christian experience ?

Sil.

Hope , which is a sure expectation , whereby beleeuing What Hope is . Christians do certainly look to enioy the good things promised , especially the blessednesse of eternall life .

Tim.

How is it meant , that experience bringeth foorth Hope , seeing there is no patience nor experience , except first there be an hope of glory ? How is it that hope doth beget experience , and yet experience doth bring forth hope ? how can hope be both the mother & daughter of experience ?

Silas .

The case standeth thus hope of glorie causeth that afflictions are suffered patiently in this patience , Gods Children haue triall and experience , not onely of the great might of God strengthning them , but also , of his great loue in conforming them vnto his own sonne : this triall breedeth a better , and a larger measure of Hope :

Tim.

By what meanes doe the faithfull attaine this greater Hope ?

Sil.

By this Christian consideration , that seeing God was present with them to aide them vnder their crosses , therefore they will hope he will likewise do it still , and in the end make them happy . For as an honest poore man , who vppon confidence he hath in some rich man , borroweth of him money in his neede , and being pleasured , often and chearefully he gathereth new hope of like fauour in the like necessity ; so Gods Children being kept and blessed with patience in some great affliction , vppon this triall conceiue good hope , that God will strengthen and deliuer them . Like vnto this is the saying of the Prophet , Psal. 9 , 10. Let him that knoweth the Lord trust in him ; and teacheth the same instruction with this Text , namely , that such as by triall in their afflictions know the goodnesse and power of God , haue cause by this experience to gather much trust and hope in God for the time to come .

Tim.

What are we learne of this ?

Silas .

First , the maruailous goodnesse of God , in raising vp the hearts of his Children , vnto a more strong hope , by afflictions , whereby Sathan seeketh by all means to driue them to dispair . Secondly , Christians are bound to make this good vse of their experience , thereby to gaine much heart and more confidence in Gods goodnesse for heereafter . Example we haue in Paul , God hath deliuered me ( saith he ) and he will 〈◊〉 me , 2 Tim. 4 , 17 , 18. Also of Christ , who by the long experience of his Fathers helpe , gathered good hope euen in the very agony of death , saying ; My God , my God . Math. 27 , 46. Thirdly , the Kingly prophet Dauid , as appeareth in Ps. 23 , 6. and 1 Sam 17 , 35 , 36. for we our selues make bolde to trust them whom we haue alwayes found friendly & faithfull vnto vs .

Tim.

But is it not presumption to beare our selues thus bold towards God ?

Sil.

No such thing : it is presumption to leane vpon our owne strength and wisedome , merits and works , but to rest stedfastly vpon God his mercy and truth , it is the duty of Christian hope : and also , it is an honour which is due to God ; for euen by our stedfast hoping in him , he is acknowledged to be a God constant in his truth & mercies . Therefore it is a grieuous sinne in such , as by their long experience of Gods kindnesse in blessing and protecting them , do not grow in hope of his goodnesse and power for heereafter , but waxe rather more faint & distrustfull . This is a token of a very weake , if not of a wicked heart .

DIAL . V.

Verse 5. And hope maketh not ashamed , because the loue of God is shed abroad in our hearts by the holy Ghost , which is giuen vs .

Tim.

What doth this text contayne ?

Sil.

Two things ; first , a property or effect of hope that it doth not confound , or it doeth not make ashamed . Secondly , a reason or cause why Christian hope of heauenly glory is so certaine , as it doth not make the faithfull ashamed , because the Holy Ghost perswadeth them that God loueth them , in that hee gaue his Sonne to death for them being his enemies : here it is that they do most surely hope in God : for how may they not firmely looke for all things from him , who spared not his Son for them ? Rom. 8. 32.

Tim.

What hope is here spoken off ?

Sil.

That Hope mentioned before in the second verse , which is there called the hope of glory , and this is the hope that doth neuer make ashamed ; because this hope doeth not frustrate or voyd men of the thing hoped for .

Tim.

How many wayes do men become ashamed ?

Sil.

Two wayes , first vpon the conmitting some sinne , Rom. 6 , 21. Secondly , by missing our desires and hopes .

Tim.

How doeth this help to the vnderstanding of our text ?

Sil.

Thus : they which haue the hope of blessednesse in them , shall not misse and forgoe the thing they hoped for , and so shall haue no cause of beeing ashamed : againe , by considering the nature of humaine and ciuill hope , which if it doe not attaine the thing hoped for , there is shame , which is not here in Christian hope , because it alwayes is sure to attaine the glory which is hoped and looked for , therefore no shame can follow it .

Tim.

Wherefore doe some translate it thus [ hope confoundeth not ] ?

Sil.

They had regard to that perturbation of minde , which goeth after shame ; for the missing of our hope bringeth shame , and shame bringeth trouble or confusion in the mind . It is also saide of faith , Rom. 10. 11. that it confoundeth not : and this is not to bee maruailed at , because faith and hope be of so neere kindred , hope looking to the performance , and faith to the trueth of Gods promise .

Tim.

What is the doctrine of these words [ hope maketh not ashamed ? ]

Sil.

That the godly are assured to be saued and glorified in heauen ; for first the hope of the godly shall not make them ashamed : but the godly do hope for euerlasting life ; therefore they are sure and certaine of it , otherwise their hope would bring shame . Secondly , the godly are saide to reioyce vnder the hope of glory ; but there is no reioysing with godly wisemen , but in thinges assured and most certaine . Thirdly , the godly do stay their hope vppon Gods mercifull and true promises , which are constant and cannot deceiue , therefore their hope is certaine . Fourthly , their hope looketh to the power of God , by perswasion whereof their hope is nourished . Lastly , if their hope were not certaine , how could they call God their Father , which cannot be done in truth , where there is not affiance and confidence in his loue ?

Tim.

But though the hope of the godly bee certaine for the present , yet their great and many sinnes , and the changeablenesse of their will , may make their perseuerance to the end to be doubtfull .

Sil.

First , if hope were at any time vncertain , and might misse of glory , then it should make ashamed , contrary to the saying of the Apostle . Secondly , great and many sins cannot make hope vaine , because all sinnes are forgiuen to the godly which beeleeue and repent , 1 Iohn 1. 9. Thirdly , the godly are taught of Christ , to pray for forgiuenesse of sins , and the confirming of their wils to the end , Math. 6 , 12. And that which they aske according to the will of God , is granted them . Finally , though mens wils in their nature bee changeable , yet the hope of glory is founded vpon the vnchangeable will and counsel of God .

Tim.

What vse and profit is to be made of this doctrine ?

Sil.

First , it controlleth the opinion of the Papists , which ground hope ( at least in part ) vppon merit of good workes , from whence will follow continuall vn certainty , and doubt of saluation ; for that they neuer are sure when their merits are sufficient . Also their corrupt opinion wil proue vnsound by these reasons . First , because all hope and confidence is accursed , which doth not rest vpon God , Iere. 17. 10. and our good woorkes are not God , therefore no hope is to be put in them . Secondly , such as are newly conuerted vnto Christ , from some wicked life and grieuous sins , they haue hope then , but they 〈◊〉 no merit of woorkes going before ; therefore their hope cannot rest vpon their merits which be not : but as for those who haue good workes and liue well , they haue more cause to hope well , because good workes are a good signe of good hope , and some prop they are to helpe hope ; but they may not be hoped in , or taken as a cause why we must hope . If any say that patience is a good worke , and Paul faith , hope springeth of patience , therefore hope springeth out of works : I answere , hope commeth of patience , but not as from a cause of it , no more then afflictions bee cause of patience . Furthermore , from hence wee are admonished , that such as alwaies doubt of their Saluation , can haue no Christian hope , therefore they must striue against doubting . Lastly , there is great vse for them which feele themselues indued with Christian hope ; for whatsoeuer their afflictions , or enemies , or sinnes bee , yet they cannot bee confounded , but at last must be happy , for we are saued by hope , Rom. 8.

Tim.

Now come to the second part of this text , and tell vs how many wayes is the loue of God taken in Scripture ?

Sil.

Two wayes , either passiue for that loue wherewith God is loued of vs , 1 Iohn . 4 , 12. or actiuely , for the loue wherewith God doeth loue vs in his Sonne ; this is meant here .

Tim.

How may it appeare that it is put here , for that loue wherewith God loueth and embraceth vs ?

Sil.

First , by the reason vsed in the next verse ( for Christ dyed for vs ) which proueth Gods loue to vs . Secondly , by the 8. verse following , where it is written , ( God commendeth his loue to vs . ) Thirdly , wee haue not our hope certaine and vnshaken because we loue God , but because God ( who deceiueth not ) loueth vs .

Tim.

In what meaning is Gods loue said to bee shed abroad in our harts ?

Sil.

It is thus much ; that the sence and feeling of his loue , is shed and powred into the hearts of his children .

Tim.

Did not God loue the elect from euerlasting before they were borne ?

Silas .

It is true : howbeit that was onely in purpose and decree , and so it was secretly knowne to himselfe . But Paul speaketh of the manifestation of this loue vnto the elect , after they are borne a new : for when the elect are regenerate , then God dooth expresse his loue vnto them , and they do by faith lay hold of the loue of God , beleeuing that they are loued of God , and haue their harts affected with a ioyous feeling of it . For as the box of costly and precious ointment which the woman poured vpon Christs head , Mathew . 26 , 7. gaue no fauour while it was shut up in the box , but being shed & powred out , did yeelde a most sweete sent and sauour vnto all which were in the roome : euen so , the loue of God is pent and shut vp ( as it were ) in Gods decree , before regeneration and faith , so as it is not felt of the elect ; but at their new birth , when they haue faith to beleeue the promise of saluation by Christ , them this loue is as an ointment powred out , and doth exceedingly and plentifully refresh the hearts of the elect , with the sence and feeling of it .

Tim.

What then is the doctrino we learne heere ?

Silas .

That the most louing God is content not onely to loue his children , but withall doth assure them of his loue , so as they certainly know that they are loued , and are cheared in their hearts by the perswasion of his loue . For , as it is nothing to a blinde man to know that the Sunne is a glorious bright creature when himselfe cannot see it : or to a poore man to know where much treasure is , whiles himselfe cannot come at it : so it is nothing to heare and know that there is much loue hid in God , except our selues feele it , and become partakers of it . Examples we haue of the Apostles , & many other beleeuers , Acts 5 , 41. Rom , 8 , 38 , 39. who haue had the sence of Gods loue in their hearts , and haue reioyced therein euen in their extreame afflictions , in the flames of fire , and depth of Dungeons horrible and darksome .

Tim.

Haue the faithfull a feeling of Gods loue alwaies in one tenor , and like measure ?

Silas .

Neither of both : but by sinnes and temptations it is often interrupted , as the light of the Sunne is darkned and lessened by mistes and clowdes : yet this loue of God shall alwayes endure in them , because God altereth not .

Tim.

Whence commeth the feeling of Gods loue ?

Silas .

It is the especial worke of Gods spirite of Adoption , Rom. 8 , 16. and it commeth by the free gift of God , who giueth it to all the members of his son , Rom. 8 , 9. Ephes. 1 , 13.

Tim.

What doth the sence of Gods loue giuen them by the spirit worke in the faithfull ?

Silas .

First , a feruent and vnfaigned loue of God , 2. Cor. 5 , 14. 1 Iohn 4 , 19. We loue him because hee loued vs first . Secondly , an hearty loue of our neighbor for Gods sake , 1 Iohn 4 , 21. Thirdly , ioy in the holy Ghost , 1 , Pet , 1 , 8. Lastly , great encrease of hope in a more full assurance of inioying the glorie looked for , inasmuch as God who loues vs and holds vs deare vnto him , cannot change nor deceiue vs .

Silas .

I pray you tell vs heere , is it the nature of hope to bee certaine , and to giue this assurance ye speake of ?

Silas .

Of hope generally taken , it is the property only to looke and expect for a thing which wee haue not , Rom. 8 , 24 , 25. but the certainty and assurance of hope growes from the nature of the things hoped for , which if they be certaine and haue sure and certaine causes , the hope is certain and assured ; otherwise it is not : for hope of worldly things ( which we may call humaine or ciuill hope ) it is of things vncertaine , which may fall out , or not fall out , because they haue vncertaine causes ; and this hope hath no assurance , but is ioyned with continuall doubting : but Christian hope , it hath alwayes assurance and certainty ioyned with it , because it is of spirituall blessings and protections ; also of heauenly glory which commeth of a most firm cause , namely the vnchangeable good will and loue of God , as also his most free and firme promise in Christ .

Tim.

Whereunto doth this serue ?

Sil.

To reproue both the Papist and ignorant prophane Protestants , which seuer assurance from Christian hope , wherein they doe iniury to God himselfe ; and shewe that they are not such , who haue his loue shed abroade in their harts .

DIAL . VI.

Verse 6. For Christ , when we were yet of no strength , at his time died for the vngodly .

Tim.

WHat is the drift and end of this text ?

Sil.

To confirme that which hee had said , of the loue of God towards vs , by an effect and fruite of his loue , which is , the death of his Sonne Christ Iesus . Here beginneth the demonstration , which is the second part of this Chapter , as before .

Tim.

How is this set foorth ?

Sil.

It is set foorth by a double circumstance of time ; first in that the Sonne of God was giuen to death for vs at that time when we were yet weake , vngodly , sinners , and enemies . Secondly , in that he dyed for vs at the time appoynted of his Father , called ( his time . )

Tim.

What be the parts of this sixt verse ?

Sil.

Foure ; first , what ones God loued , ( weake and vngodly ones . ) Secondly , by what guift hee expressed his loue ( his Sonne Christ ) Thirdly , at what time the guift was bestowed ( at his time . ) Fourthly , to what thing he was giuen , ( to death . )

Tim.

Now come to the interpretation of the words , and first tell vs what is meant by [ weake ] in this place ?

Sil.

The word here vsed , is applyed sometime to the body ; then it signifieth either weaknesse , which commeth by some disease or sicknesse , after which , men bee feeble ; or else it noteth the want of al might , as in that text of 1 Cor. 15 , 43. The body is sowne in weakenesse : or it is affirmed of the minde , and then it is either put for small strength , as Rom. 15 , 1. or for no strength , as here in this text : that this is here meant , may appeare by this , that they which are called weak , the same are called vngodly , sinners , enemies ; such are voyd of all spirituall and sauing power , to beleeue or repent .

Tim.

What doe these termes teach vs ?

Sil.

That they for whome Christ was giuen to death , were such as had no force of their own to help themselues , but needed all manner of helpe vnto saluation . Secondly that such as Christ died for , doe not onely neede all helpe , but being vngodly , refuse helps being offered ; and beeing sinners encrease their euils more and more , and which is most of all , they grow in hatred of the remedy , being open enemies to God : heere is a singular gradation to amplify Gods loue to lost mankind .

Tim.

What is the vse to be made of this truth ?

Sil.

It sheweth the wretched estate which men liue in without faith in Christ . Secondly , it condemneth the madnesse of such as affime that the elect beeing in this estate , were yet Iustified , and the sonnes and heires of God : this their madnesse may appeare in this , that the selfe same persons at one time , shal be actually and indeed both enemies and friends to God , sinners and righteous , vngodly and sonnes , to need all helpe , and yet to haue all helpe ; this is to confound heauen and hell grace and corruption , Sathan and God , death and life togither . Thirdly , it confuteth the Pelagian and Papist , who ascribe some strength to nature to prepare , at least to dispose it selfe to grace . This the Pelagian sets forth by a similitude of waxe fitte for any impression , of white paper , or a naked table ready to take any forme : so is our nature ( say they ) apt to learne , if it be but taught vs : also the Papists they expresse it by the similitude of a man sore wounded or much enfeebled , or laden or borne downe with bolts and fetters , which with a little helpe of another mans hand , will raise vppe himselfe , and make shift to stand vppon his feete : So say they , nature is but wounded , enfeebled , or ouerburthened , and with litle helpe of grace , can reare it selfe to heauenwards . These their corrupt opinions appeare to be false , by Ephes. 2. 1. where it is written that wee are dead in trespasses and sins , and therefore as touching God and godlinesse , wee are by nature dead corps ; and in this our text , we are said to bee of no strength . Fourthly , it prouoketh Gods children to great humility and thankfulnes towards God , to consider what they were before their conuersion ; for the more miserable our former estate , the more amyable present grace : also it must moue them to compassionate others , which yet be in this woeful estate , seeing themselues once were such . And lastly , it must stirre vp a feruent loue to God , who in this most pittifull case loued vs , and gaue such a guist and remedy to vs , and for vs .

Tim.

What was that gift whereby God doth expresse his loue vnto vs , being so sinfull and wretched ?

Sil.

No lesse then Christ , his owne and onely begotten Sonne , which is the greatest and best guift that the most As God could not sweare by a greater then himselfe so he could not giue a greater then himselfe in the person of Christ . great and good God could bestow vppon mankinde : the reason is , because it is more worth then all the world : for it is himselfe in the person of his Sonne , therfore the greatest . Also through this gift all other gifts are made good and profitable to vs , which else would bee so many curses . Therefore the best cause that moued him to bestow such a gift vpon vs , was the good pleasure of his will , which here and elsewhere is called his loue , Iohn 3 , 16. 1 Ioh. 4.

Tim.

What did we learne by this , that God would witnes his loue by such a fruit of it and gift ?

Sil.

That our loue must be like the loue of God , that is , an effectuall and fruitfull loue , not in purpose onely and goodwill , but in effect as wee are able to expresse it . Secondly , that as God declareth his great loue , and that to his enemies : so after his example , wee should out of loue do good to our enemies , whereby we are knowne to be Gods Children , Luke 6. For euen Infidels and the most wicked persons , they will loue such as loue them , Math. 5.

Tim.

What doth this meane , which is added [ According to the time , or at his time ? ]

Silas .

It meaneth thus much : euen that fit and conuenient time appointed of his Father , called fulnesse of time , Gal. 4 , 4. and his houre , John 5 , 25. for God hath his times appointed for all his workes , Eccl. 3 , 1.

Tim.

What followes of this ?

Silas .

That Christ could come neither sooner nor later then hee did . Secondly , it commendeth the more Gods loue vnto vs , to send him at a time when a floode of wickednesse had ouerflowed all . Thirdly , that there is a fit time for euerie work of God , which should teach men to waite vpon God , Eccles. 3 , 1.

Tim.

Where unto gaue he Christ for vs ?

Sil.

Vnto death , which was a dissolution of his bodie He suffered the first death and the pangs of the second death . and soule , ioyned with the curse of God , Galath. 3 , 13. Of this death there was great neede . For Gods Iustice had decreed it , his word foretolde it , the sacrifices prefigured it , the foulenesse of mans sin deseruing it , Christ willingly suffered it , man was sufficiently redeemed by it , and God greatly glorified by it .

Tim.

What vse heereof ?

Silas .

It sheweth vs the greatnesse of mans sinne , and of Christs loue , of Satans malice , and of Gods Iustice , & of Popish blindnesse and corruption , which teach some sinnes so light and veniall , as asprinkling of holy-water and ashes will purge them .

DIAL . VII .

Verse 7 , 8. Doubtlesse one will scarce die for a Righteous man , but yet for a good man one dare dye : but God setteth out his loue toward vs , seeing that while we were yet sinners , Christ dyed for vs .

Tim.

WHat is the drift of this Text ?

Silas .

To set foorth and extoll the loue of God towardes vs , by a comparison of the lesse with the greater . The sum of this comparison is this ; There is scarse any mans loue so great , as that he will die for a iust person , though hee bee also good and profitable vnto him : how great then was that loue that moued God to giue his Son to death for vs which were sinners and his enemies ? From whence the Apostle doth gather , that if Gods loue bee such , as our sinnes before we did beleeue , and whiles we were enemies , could not hinder him from giuing his son to die , much lesse shall those sins which wee do afterwards , be able to hurt our saluation ; therefore the hope which the godly haue in God , cannot make them ashamed .

Tim.

What he the parts of the comparison contained in this Text ?

Silas .

Two : First , a proposition , verse 7. Secondly , an application , verse 8.

Tim.

What is heere meant by righteous ?

Sil.

Not a iust matter or cause , but a iust man , as is to be seene both by the 6. and 8. verses , where hee vseth words noting persons .

Tim.

What difference is there betweene a iust man , and a goodman ?

Silas .

Some vnderstand a good man to be Christ , for whom Martyrs dyed . Others , by a good man vnderstand one who is profitable to vs : this is most probable . Others put righteous and good both for one thing .

Tim.

Why doth the Apostle say , [ It may bee one dare dye for a goodman ? ]

Si.

Either for that if any did die for others , it were more for their owne sake , then for another mans sake : or else for that he neuer found nor knew any such example . As if he should say , it may be , but for my part , I knowe of none that euer did so .

Tim.

What instruction now doe ye gather from these first words ?

Sil.

That a mans life is a deare and precious thing : for seeing so few are found , that will giue their life for righteous men ; this sheweth that men holde their liues in very greataccount .

Tim.

What doth this put vs in mind of ?

Sil.

Surely of thus much , that the charity of the best men is faint and faulty , because the Apostle knew none whose loue had carried them so farre as to die for their brethren , whereas we ought to do so , 1 Iohn 3 , 16.

Tim.

Can ye tell vs of none that haue aduentured their lines for others sake ?

Sil.

Yea , the Apostle Paul as he witnefleth of himselfe , 2 Corinth 12 , 13. also Aquila and Priscilla , Rom 16 , 4. and the Martyres . This was great charity , but yet not to bee compared with the charity of Christ , which he shewed towards vs .

Tim.

One would thinke that it did rather exceed his loue , for it is a greater matter for a meere man to dye , then for him that is more then a man : ( hrist could take vp his life againe , and so could not other men resume theirs .

Sil.

The charity of Christ yet far exceedeth that other ; for first , Christ is of more dignity by farre then any man , therefore his life by far more worth then ours . Secondly , the loue towards sinners is far more , then that loue which is towards good men ; for that is free from all selfe respect , and therefore is the more pure lone .

Tim.

What instructions gather ye from hence ?

Sil.

That the loue of Christ to his Church far surmounteth all the loue of al men towards men .

Tim.

What vse is to be made of this 〈◊〉 singular loue ?

Sil.

First , it serueth for confirmation , that hee will not cast out and condemne such as he hath thus loued as verse 10. Secondly , it serueth for imitation , for it Christ so loued vs , wee ought also to loue one another , Iohn 15 , 12. 1 Iohn 3 , 16. This is the marke we must aime at , and wherin we come short , we ought to be sorry and amend .

Tim.

But when the Apostle sayth , Christ dyed for vs while wee were yet sinners : hath his death brought this to passe , that we are now no more sinners ?

Sil.

After wee beleeue that Christ dyed for vs , and are regenerate by his Spirit , we haue sinne still , but we are not any longer to be called sinners ; because that now our sins by forgiuenesse are blotted out , and that which remaineth still in our nature it raigneth not , and the denomination of a person or thing , is euer from that which is more excellent and worthy . But here the Apostle meaneth by sinners , such as be vnder the guilt and dominion of sinne , as al men are before faith .

Tim.

What could God see in vs then to moue him to loue vs ?

Sil.

First , he saw in vs his own creation , which he loued with a generall loue , as he doth all the works of his hands . Secondly , he saw in vs much misery through sinne , and this made him loue vs with a pittifull loue . Thirdly , her loued his elect being yet sinners , in that he purposed in himselfe to call and iustifie them in due time . And nowe lastly , hauing grafted his elect in his Sonne by faith , and instified them , he loueth them actually , hauing set his owne image in them .

Tim.

You hold then that there are seuer all degrees and kinds of Gods loue , euen towards his 〈◊〉

Sil.

There be so , for hee cannot loue his elect with that degree and kinde of loue when they are sinners , as he doth after they are now in his Sonne iustified and sanctified : for now sinne which bred hatred and enmity , is defaced and cast out by remission ; and holinesse which God loueth , is imprinted in them , and brought in by renouation .

DIAL . VIII .

Verses 9 , 10. Much more then being now iustified by his bloud , we shall be saued from wrath through him . For if when we were enemies , we were reconciled to God , by the death of his Son , much more being reconciled we shall be saued by his life .

Tim.

WHat 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 A Metonimie of the cause put for the effect . 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 saluation 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 second 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 Christ . This reioycing is a speciall good thing , and it is as it were , the very life of a mans life .

Tim.

How many kinds of reioycings be there ?

Silas .

There is a naturall reioycing common vnto all men when the hart is cheared , either by an in-bred liuelinesse , or by outwarde occasions , as in the presence of things pleasant or agreeable to our nature . This reioycing is not meant heere . Also , there is a spirituall and Christian kinde of reioycing , which ariseth from the spirit of God , stirring vp the heart to reioyce in spirituall and heauenly things , when they are present with vs , or certainly hoped for . As first , when the Church flourisheth , Psal. 137 , 3. Secondly , when a sinner returneth to the Lord , Luke 15 , 10. Thirdly , in the meanes of saluation , Ps. 122 , 1. Fourthly , in doing righteousnes , iudgement and equity . Fiftly , in the exercising our selues in Prouerbes 1. the praises of God , Psal. 95 , 1. Sixtly , in the reconciliation that we haue with God through Christ when it is beleeued or felt , of this our Text speaketh .

Tim.

What is it to reioyce concerning God ?

Silas .

To haue ioy of heart in this respect , that hee is become our Father , and loueth vs as his Children and Sonnes .

Tim.

What difference is there in these speeches concerning God as heere : and to reioyce in God , as 1 Cor. 1 , 31. and to reioyce with God , as Rom. 4 , 2 ?

Sil.

To reioyce in God , it is to attribute all thinges which be good vnto God , and to render him all thanks for them ; this we may doe . Secondly , to reioyce with God , it is to to bring something with vs of our owne , wherein to glorie and reioyce besides Gods fauour ; and this we may not doe . Thirdly , to reioyce concerning God , it is to be merry in our hearts for this , that we do vnderstand how God doth loue vs , as a father his children . The like vnto this , we haue in Ier. 9 , 24. Let him that reioyceth reioyce herein , that he knoweth me to be mercifull and righteous ; whereas others reioyce in riches or pleasure , or honour , or wisedome ; the Christian ought to reioyce in Christ .

Tim.

Is there great and iust cause to reioyce for such a gift bestowed on vs , as Gods Fatherly fauour through Christ ?

Silas .

Yea very great , for heerein consistes all mans happinesse , both now and for euer , to haue God reconciled , that he may bee a Father to take vs for his sonnes sake and loue . Such onely do reioyce ; therefore such as waigh these things , and do inwardly feele them , so as they are are affected with them , do from hence gather exceeding strong hope of enioying euerlasting life . For God is such a Father , so constant in his loue , as though he will correct them , yet neuer will he disinherit them .

Tim.

By whom is it that God is become a fauourable Father vnto vs ?

Silas .

By Christ his beloued sonne , who by his death on the Crosse , hath made attonement for our sinnes , being there in our stead by the will of his Father ; and by meanes of our receiuing it thorough faith in the promise of the Gospell , we haue made it ours .

Tim.

What thinges doe yee consider seuerally in this attonement spoken of in this place ?

Silas .

First God , to whom wee are reconciled , he louing vs , and giuing his sonne for vs . Secondly , his Son comming to worke our attonement by his obedience , passion , and Sacrifice . Thirdly , our Faith embracing this attonement , and receiuing it . Fourthly , a great reioycing of hart in the Faith and certainty of this reconcilement with God .

Tim.

What do ye collect from this whole Doctrine ?

Silas .

That our Christian and spirituall reioycing , it is as our measure of beleeuing is : none , if our Faith bee none ; little , if our faith be little ; great , if our Faith bee great . Therefore , as any do long for much true Christian comfort , let them endeuor a daily increase of Faith , by the humble , sincere , and constant vse of al those holy meanes priuate and publicke , whereby God vseth to enlarge the beleefe of his children .

DIAL . X.

Verse 12. Whereas by one man sinne entred into the world , and death by sinne , and so death went ouer all men , in whom all haue sinned .

Tim.

WHat is the purpose of the Apostle in this Text ?

Silas

Hauing spoken hitherto of the first part of Iustification , touching remission of sins by faith in the sufferings and death of Christ , and laide out the same in the causes & effects : now he proceedeth to handle the other part of Iustification , touching the imputation of Christs perfect obedience vnto vs which beleeue .

Tim.

Is there any necessity of this part of Iustification ?

Sil.

Yea , very great : for we were two wayes endangered to God , 1. by not fulfilling and keeping the law ( as we are bound ) we lost all right and title to Heauen . Secondly , by our sinnes done against the Law , wee become worthy for euer of eternall punishment in Hell , and therefore wee haue neede of a double remedy from Christ : one , to haue a satisfaction for the deserued punishment , and this wee haue by the death and bloudshed of Christ imputed to vs . The other , to restore vs to the right of our lost inheritance , and this wee haue by the perfect obedience of his life put vpon our faith .

Tim.

How may it appeare that Paul doth thus distinguish the parts of our Iustification ?

Silas .

Two wayes : First , by the word reioycing or glorying , vsed in the former verse , wherein hee makes his passage to this Treatise .

Tim.

What doe ye gather from hence ?

Silas .

Thus much : beleeuing Christians cannot fully reioyce and glory concerning God , vntil together with the discharge from the paine due to their sinnes by free forgiuenesse through Christs passion , they know and beleeue themselues to be decked and blessed with that absolute obedience and righteousnesse which the Law requireth , and vnto which by the promise of the Law eternall life is due : which seeing they haue not nor can haue in themselues , therefore they haue it of Christ .

Tim.

What is the second way how ye gather this distinction of two parts of Iustification ?

Silas .

By the comparison of Adams vnrighteousnesse and his disobedience , with Christ his obedience , both communicated to all elect persons , though in diuers sorts and fashions , the which he doth begin in verse 12. and continueth it to verse 20.

Tim.

Wherein be Adam and Christ compared together ?

Sil.

Both in things wherein they are like one to the other , and in things wherein they are contrary one to the other . They are alike in this generally , that each of them conueyeth that which is his , vnto such as are theirs , and be of them ; particularly , Adam sendeth ouer to all that come of him guilt of sinne and death by his disobedience imputed ; Christ conueyeth ouer righteousnesse and life to his members by free imputation of faith . Also they differ in this , that the offence of Adam by which death came vpon all men was but one , but the obedience of Christ imputed to beleeuers , doth not only couer and doe away that one , but all other offences of the elect : also his obedience putteth vpon the faithfull a righteousnesse which meriteth a farre better condition then wee lost by Adams vnrighteousnesse : this vnlikenesse is pointed at , verse 15 , and further laide open , verse 16 , 17.

Tim.

What be the profits that will arise of this comparison ?

Sil.

These : First , it will serue to confirme our minds touching the certainty of hauing the righteousnesse of another giuen to vs to make vs happy , this beeing as reasonable as that the vnrighteousnesse and sinne of another should be deriued to vs to make vs guilty . Secondly , it will serue much to humble Gods Children , to consider well the nature and force of sinne , and what hurt they haue taken by it . Thirdly , the great benefit they haue from Christ will bee better knowne , more hungred after , and esteemed of vs more greatly by setting before it the contrary euill , as a cure is more commended being compared with the danger of the disease .

Tim.

What be the parts of this 12 , verse ?

Silas .

Two : First , a proposition of the double harme which is come vpon the whole world by Adam , through whom all men are vnder sinne and death . Secondly , a reason heereof , in as much as all men were in Adams loynes when he sinned , and so sinned in him ; ( In whom wee all haue sinned . )

Tim.

Now to the words , and tell vs what is meant by that one man heere spoken off .

Sil.

Adam , as verse 14 , vnder whom Eue also is contained ; for sinne came by them both , Psal. 51 , 5. but the man is named , and not the woman , because hee being the man , was the more worthy person . Secondly , because hee was more in fault then Eue , in regarde of his more eminent power and grace . Thirdly , sinne is propagated and deriued to vs , rather by the Father then by the Mother , because he is the principall agent in generation .

Tim.

What were we taught heereby , that Adam beeing but one man , so great and generall a mischiefe came of him ?

Silas .

Two thinges : First , the infinite hurt that may come of one person being euill , & the meruailous good that may redound to many , by one being good .

Tim.

Whereunto should the knowledge heereof serue vs ?

Silas .

First , to admonish Parents verie carefully , to looke to the education of euery one of their Children . Secondly , that it behooueth the publicke state much , what manner of person he is that beareth gouernment . Thirdly , it behooueth them who haue gouernement , to watch ouer the manners of all men vnder their charge , because one man neglected , may marre all , as Achan did , Iosh. 7.

Tim.

What was the other thing gathered from hence ?

Silas .

An exceeding comfort to great offenders , so they turne and beleeue the Gospell ; which may bee raised thus ; Adam and Eue which sinned so heynously , & also wrapt their whole kind ( euen a worlde of people ) within sinne and destruction , were yet receiued to mercy and saued : therefore let no sinner ( how horrible soeuer ) be out of hart , if they come to the throne of grace for pardon , with trust to haue it .

Tim.

What is further to bee obserued from this , that it is saide [ Sin entred by one man ? ]

Silas .

Euen this : that God is not to bee blamed , as cause and author of sinne , seeing it came in , by , & thorough man . For , whereas Adam might haue refused the temptation if he would , he freely obeyed , and willingly yeelded , and so sin entred by him , without any fault in God , who had made him righteous , and giuen him freedome of will .

Tim.

Was there not a necessity herein , that Adam shold yeeld ?

Silas .

True , there was so , in regards of Gods counsel , who had decreed not to strengthen his wil in the temptation , but to forsake him ; yea & further , that being left to himself , he shold follow the suggestions , that so there might be occasion of giuing and sending his Son , to redeem the world , to the manifestation of his Iustice and mercy . But notwithstanding this , yet Adams disobedience was voluntary , because Gods decree , tho it ruled the euent & businesse , yet offred no force to Adams wil , which could not be compelled ; & therfore of it own accord , enclined it selfe to fulfill the motions of the Serpent and his wife ; and therefore the whole fault of our fall lieth vpon Satan and our first parents , as the proper cause of sinne . For God made man righteous , but they found out sundry inuentions , Eccles. 7 , 31.

Tim.

What was further learned by this , that sinne entred vpon al by meanes of one man ?

Sil.

That sinne is not by creation , but came in afterwards . Secondly , how dangerous it is to hearken to ill counsell ; by meanes whereof , Adam being depraued , did depraue the whole world .

Tim.

What is meant heere by the world ?

Sil.

The men which dwell in the world , whither elect or reprobate , as it is expounded afterwards , Death came ouer all men . The word [ World ] somtime signifieth that fabricke or frame of heauen & earth , as Iohn 1 , 10. The world was made by him . Secondly , it signifieth elect men onely , which are the chiefe part of the world , Ioh. 3 , 16. And God was in Christ reconciling the world , 2. Cor. 5 , 19. Thirdly , it signifieth the wicked & reprobate onely . Iohn 17 , 9. Fourthly , the corrupt qualities and fashions of the world , 1 Iohn 2 , 15. Loue not the world . Fiftly , the whole masse of mankinde good and bad , as here in these words , Sin entred into the world .

Tim.

What is meant heere by sinne ?

Sil.

That hereditary disease , called commonly originall sinne , or birth-sinne , spread ouer our whole kind , as a Leprosie , and hath tainted the whole race of vs . That this onely is heere meant may appeare : First , because he vseth the singular number ; but when he speaketh of the fruites of it , he vseth the plurall number . Secondly , that which he calleth sinne heere , he afterwards in verse 17. calleth disobedience of one man , which must needes be the first or Originall finne . Thirdly , hee saith verse 17. by this sinne many are made sinners ; and this is only by originall sin . Fourthly , there was no other sin brought death ouer all men except that : therefore that sinne is onely meant heere In that I call it hereditary , it is because , as a disease which resteth in any stocke , and descendeth from father to sonne , so is this sinne ; it runneth from Adam through his whole progeny , from Parents to the Children , euen to the worldes end , as it is sayde heere , It came ouer al men .

Tim.

What may this teach vs ?

Sil.

That this sinne is hard to be expelled out of mans Nature , as hereditary diseases are hard to be cured ; and therefore must the more be striuen against . Secondly , that Children haue no faults , which they doe not borrow and deriue from their parents , of whome they haue corruption , which is the spawne of all sin ; which should cause in parents commiseration and patience towardes their Children .

Tim.

How many things are contained in this sinne ?

Silas .

These foure thinges : First , guilt or fault . Secondly , deseruing of punishment . Thirdly , corruption of nature . Fourthly , priuation or absence of Originall integritie , euen 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 are offenders of vs , being ready to receiue them to fauour , whensoeuer they truely repent .

Tim.

Howe vnderstand ye this , that all men are vnder death ?

Sil.

After this sort ; first , euery man so soone as hee is borne , is euery houre apt to die . Secondly , euery man at his birth is spiritually dead , quite destitute of Gods grace and holy spirit , Ephe. 2 , 1. till his regeneration . Thirdly , euery person deserueth this death to become eternall , euen euerlasting separation from GOD , and his presence and felicity .

Tim.

What equity or iustice is there in this ?

Sil.

The equity is iust , for that one mans sinne was euery mans sinne : for Adam was the roote of our kinde , and therefore this fault is not personall resting in himselfe , but reaching to all his posterity , which were then in his loynes , as Leuy was in Abrahams loynes , Heb. 7 , 10. For such iuice as is in the tree , commeth to all the branches ; also such as is the water in the fountaine , such it is in the riuer ; and some such diseases as be in the parents , descendeth to the children : also amongst vs men , the father beeing a Traytor , the whole bloud is tainted . Lastly , the righteousnesse of Christ the head , is conuayed ouer to the members , so it is here : againe , God who is most iust , so decreed and would haue it ; that the grace which Adam had , hee should keepe or loose for himselfe and all mankinde , who were to stand and fall with him : thus it appeares to be very equall .

Tim.

What instructions learn ye hence ?

Sil.

First , it reproues the vulgar conceit , that God will not punish but for actuall sinnes . Secondly , it reprooues some Papists which exempt the Virgin Mary from this generall condition of sinne and death . Thirdly , it doeth admonish vs of our most wofull condition , which wee are in without Christ . Fourthly , it puts vs in minde of mutuall compassion , seeing our case is equall , one no better then another , all alike 〈◊〉 and wretched . Fistly , it teacheth the necessity of a Sauiour , not onely to know there must be one , and who he is , and what he hath done , but to gette him to become ours by beleeuing the promises of him .

Tim.

What are we to be put in minde of , by the connexion and ioyning together of sin and death ?

Sil.

First , that euery one is bound to make account of dying euery moment , hauing sinne the matter and means of death still about him . Secondly , that the damme of such a brood , that is sinne , which causeth no lesse then death , is most carefully to be auoyded and abhorred , euen to be fled from , as one would flie from death . Moreouer , think that if an others sinne could doe this , as to make thee culpable of death , what will that sinne do which thou doest in thine owne person ? for Adams sinne is thine in account , not in act ; yet so as this proueth Adams sinne to bee euery mans owne proper sinne , as if he had himselfe acted and done it , because else he should not dye for it : for men in iustice are not to suffer death for any sinne , saue that which is their owne by act , or imputation . Christ had had wrong done to him , to be brought to death , if sinne had no way belonged vnto him ; for death is not inflected but with reference to sin .

DIAL . XI .

Verses 13 , 14. For vnto the time of the law was sin in the worlde , but sinne is not imputed where there is no lawe . But death raigned from Adam to Moyses euen ouer them that sinned not after the like manner of the transgression of Adam .

Tim.

WHat is the drift of this scripture ?

Sil.

He proceedeth in his purpose to proue all men ( euen to the yong In fants newly borne ) to bee through Adam sinnetull , by bringing in a secret obiection and answering it .

Tim.

What is the obiection and how is it answered ?

Sil.

The obiection is this : there could be no sin nor sinners before Moses , seeing there was no law , & where there is no lawe there is no sinne . This obiection the Apostle doeth answere two wayes ; first by a distinction betweene This is Piscators iudgement . being and reputing : sinne was in the world before Moses law , yet not so reputed and esteemed so vile and soule , seeing yet no law was giuen them . Secondly , hee prooues there was sin by the effects of sinne , which is death , whereunto euen before Moses law , both olde and young were subiect ; which is a sufficient proofe that then all men sinned , death being the stipend of sinne .

Tim.

Now expound the wordes and tell vs what is meant here by this , vntill the time of the law ?

Sil.

That is to say , all that time that passed betweene Adam and Moses , so expounded , verse 14. Death raigned from Adam to Moyses .

Tim.

What is meant hereby , that sinne was in the world till then ?

Sil.

That is to say , men which liued in this world had sin in them as well before the law as afterwards .

Tim.

But howe could that bee , seeing that yet there was no law , and sin is the transgression of some law , and indeede what law could be giuen to some of them , as to Infants which had no vse of reason ?

Sil.

Therefore the Apostle in affirming , that notwithstanding this , there was sinne in the world ; hee meaneth there was a sinne euen afore the Law , by which sin al men were borne sinners , being both guilty of wrath , and corrupted euen from the wombe . This is the sinne of Adam , in whose sinning , all men were comprehended , he being head and roote of our kinde , as was sayd verse 12.

Tim.

Belike then this is now the scope of the Apostle , to proue , That as al men are guilty by their owne sinnes , which they do in their owne persons , and haue in their owne Nature : so there is a sinne of Adam , by guilt whereof , al men are obnoxious and culpable of death ?

Sil.

True , this is in verie deede that which is intended , and wherein Adam is like Christ : the one , being fountaine of sinne vnto death ; the other of righteousnesse to life .

Tim.

What meane ye heereby , in that it is saide , Where no Law is , there sin is not imputed ?

Silas .

That afore the Law was giuen , sin was not so thoroughly knowne and reputed : but when the law was published , it was better knowne and became more greeuous .

Tim.

But may not these words carrie another sence which may wel stand with the Apostles minde and drift ?

Silas .

They may so , as thus : that such as liued in the world after Adam , though they wanted Moyses Law , yet they wanted not a Law altogither .

Tim.

How makes he that appeare ?

Silas .

Heereby , because that sinne was imputed , and men became thereby guilty of wrath .

Tim.

What Law might that be ?

Silas .

The Lawe of nature giuen them in their Creation .

Tim.

What examples can yee giue , that sin was imputed to men before the giuing of the Law by Moyses ?

Sil.

Sundry and very manifest . First , the punishment of Caines murther , Gen. 4 , 11. Secondly , the reprehension of Abimelech , Gen. 20 , 6. Thirdly , the ouerthrow of the world by a flood , Gen. 7 , 20. Fourthly , the destruction of Sodom , 19 , 24. Fiftly , the drowning of the Egyptians , Exod. 14 , 27 , 28. al which hapned for sinne .

Tim.

What other examples can ye giue to proue this , that sin was imputed ?

Silas .

The death of infants , as well as of men of yeares , which plainly proueth all men to haue bin sinners , and guilty before the Law of Moyses .

Tim.

What learne ye by this , that sinne and death doe vnseparably follow one the other ?

Silas .

That death came in not by creation , but by corruption . Secondly , that if men accompt death terrible , they should not thinke sleightly of sin the breeder of it .

Tim.

What meaneth this which is saide heere , [ That death raigned from Adam to Moyses ? ]

Silas .

Heereby hee signifieth the force and power of death to bee exceeding great , bearing all men downe before it , as a mighty King dooth subdue such as rise against him .

Tim.

How long doth the raign of death continue and last ?

Silas .

Not from Adam till Moyses onely , but till the end of the world .

Tim.

Ouer whom doth death exercise his power and kingdome ?

Sil.

Ouer all , both olde and young , none exempted , Infants nor men .

Tim.

Yet the Apostle saith of some , that they shall not dye but be changed , Cor. 15 , 52.

Sil.

True : yet that change shall bee instead of death to them . Secondly , this is the condition of all men , that through sinne they are subiect to death ; God may priuiledge whom he will , as Enoch and Elias .

Tim.

Whence got death this power ?

Sil.

Through mans sinne , according to Gods decree .

Tim.

What learne ye heereby ?

Sil.

That there is a necessity for al men once to come vnto death .

Tim.

But the faithful haue their sinnes forgiuen them , how is it then that they dye ?

Sil.

Yet sinne is still in them , whence commeth death to them , not as a part of the curse for sinne , but as an entrance into heauenly blisse , whither they cannot come but by death ; so as they are freed from the hurt which death brings , but not from the necessity of dying .

Tim.

What should this teach ?

Sil.

That all men are so to make account of death , as they doe prepare continually for it , and arme themselues continually against the fear of it , by keeping faith and a good conscience .

Tim.

You saide that death raigned ouer Infants , tell vs by what words are infants described ?

Sil.

That they sinned not after that maner that Adam sinned .

Tim.

What meaneth this ?

Sil.

That they are free from voluntary and actual sins , as in respect of their owne persons .

Tim.

What sin then haue Infants to procure death ?

Sil.

Their byrth-sinne , or originall corruption , which they draw from their Parents by propagation .

Tim.

What is to be gathered hence for our instruction ?

That parents haue cause to mourne for sinne in their young children , as well as for their owne . Secondly , that in the death of their children , they consider not so much the losse as the cause which is sinne ; which would keepe them from impatiencie , & serue to humble them . Thirdly , that there is diuers kindes of sinne ( to wit ) voluntary , inuoluntary , originall , actuall . Moreouer , that all sinne is equall thus farre as to deserue death , though in other respects vnequall .

Tim.

What will follow of this ?

Silas .

That God is no respecter of persons , young or olde , all are one with him .

Tim.

Yet sinnes are not euery way equall .

Sil.

No : For there is difference in the degree both of the offence , and of the punishment , some more heynous then others , some to be more grieuously punished then others .

Tim.

What should this worke ?

Silas .

It should be a bridle to wicked ones to refraine from sinne as much as they can , thereby at least to lessen their paine . Also , a Curbe euen to the godly , whose sins howsoeuer pardoned so as they shall not dye eternally for them , yet sorer temporall punishments are inflicted as their sinnes be greater : As is to be seene in Dauids example , who had many smartfull blowes for his very shamefull falles .

DIALOGVE XII .

Verse 14 , 15. Which was the figure of him that was to come . But yet the gift is not so as is the offence . For if by the offence of one , many be dead , much more the grace of God and the gift by grace , which is by one man Iesus Christ , hath abounded vnto many .

Tim.

WWhat doth this Text containe ?

Silas .

Two things : First , the similitude or like , nes between Adam and Christ ( which was the tipe or figure . ) Secondly , the dissimilitude or vnlikenes betwixt them ( but yet the gift is not so . )

Tim.

What is meant by him that was to come ?

Silas .

First , Adams posterity as some iudge , and then the meaning is , all they should be sinners as he was . Secondly , Iesus Christ , who in respect of Adam sinning , was to come ; this is the truth .

Tim.

In what meaning is Adam said to be a tipe or figure of Christ ?

Silas .

Some take it thus : that as Christ is an example to such as willingly obey God , so Adam was an example to so many as sinne and disobey willingly : this sauours of Pelagianisme , as if sinne came by imitation , and not by propagation .

Tim.

How then do ye take Adam to be a figure of Christ ?

Silas .

In respect of that force and efficacy which was in Adam to propagate and conuey euen into all his progeny destruction by sinne . Heerein hee was a figure or a Tipe of the second Adam , the man Christ Iesus , in respect of the like force in him to deriue into his members eternall life , by his righteousnesse imputed to their faith .

Tim.

Report vnto vs more plainly and in few words this analogie and proportion which is betweene Adam and Christ Iesus .

Silas .

As Adam by his sinne was the cause of death to all men , though they did not eate of the forbidden tree , so Iesus Christ was made righteousnesse to beleeuers , though them-selues had wrought no righteousnesse . Heerein was Adam a figure of Christ .

Tim.

But it may appeare that this is rather a difference and vnlikenesse then a likenesse .

Sil.

True , it is so if you take it particularly , but not if it be taken generally : that is ; that as Adam meriteth death for his , so Christ meriteth life for his , that is to take it generally : but particularly there is great oddes , for grace , righteousnesse , and life came by Christ : Sinne , death , and damnation by Adam . Also Adam by generation of the flesh poureth euill things into men : Christ by faith poureth good things into his members .

Tim.

What vse can ye make of this ?

Silas .

It serueth to confute both Iew and Papist , the one for thinking that one Christ cannot bee the redeemer of the whole world , whereas it is of them confessed that the whole world was corrupt by one Adam : the other , for denying that we are iust before God by the obedience of another , to wit ; of Christ : yet all men bee made vniust by the disobedience of another , to wit ; of Adam : and why not that as well as this ? De similibus simile iudicium , parium par est ratio .

Tim.

What do ye obserue in the vnlikenesse or dissimilitude in verse 15 ?

Silas .

These two things : First , the vnlikenesse set downe plainely ( that the sinne is not as the gift . ) Secondly , that wherein it doth consist ( for if through the offence of that one &c. )

Tim.

What is 〈◊〉 heere by gift [ But yet the gift is not so ? ]

Silas .

The righteousnes or perfect obedience of Christ in keeping the Law ; nowe this is tearmed a guift , to teach vs that it is free , and becommeth ours not by desert of workes , or dignity of person , but because it is giuen vs of mercie , euen contrarie to the merite of our deeds .

Tim.

What is meant by offence ?

Silas .

It is as much as fall , and is put heere for sinne ; Adams sinne was his fall .

Tim.

What learne ye heereby , that sinne and fall are knit together ?

Sil.

How dangerous a thing sinne is , which bringeth with it a fall , euen as deepe and perilous as from heauen to hell ; from the heighth and top of all happinesse , to the lowest bottome of misery .

Tim.

What followes of this ?

Silas .

That seeing such a fall followes sinne , sinne is to be fled , as one would shun a breakenecke downfall , with all godly care and watchfulnesse before it be committed , and repentance afterward .

Tim.

Tell vs now wherein consists the vnlikelines betweene Adams sinne , and Christs righteousnesse ?

Sil.

Heerein : the righteousnesse of Christ is of more great strength and efficacie to iustifie , then Adams offence was to condemne .

Tim.

Now open the wordes , what is this he saith , [ Manie are dead through the offence of one ?

Silas .

By one , he meaneth Adam ; by many , he meaneth all , it being set against a few : by dead , hee meaneth separated , or cast out from God vnto euerlasting death .

Tim.

What do ye obserue heere ?

Sil.

This thing peculiarly , that the infinite and Diuine Iustice , is a wonderfull scarfull thing , seeing it being but once hurt in one offence of Adam , yet inflicted extreame and eternall misery on a whole worlde of men : oh let that Iustice be dreadfull to thee .

Tim.

What dooth he heere meane by Grace , and guifte by Grace ?

Silas .

Some thinke Grace doth signifie Gods fauour , and Gift the holy Ghost , and such good thinges as wee obtaine by him .

Tim.

But how thinke you these words are to be taken ?

Silas .

By Grace is vnderstoode Christ his righteousnesse , whereof the grace and free fauour of God is the roote and fountaine .

Tim.

What signifieth that gift by Grace ?

Silas .

That most blessed condition wherein they bee , which haue Christ his righteousnesse of frec fauour imputed to them .

Tim.

What is that blessed condition ?

Sil.

That they are not onely absolued and quit from all guilt of sinne , both Adams and their owne , and so from all punishment , temporall and eternall ; but also are adorned and cloathed with Christs perfect iustice & innocency , euen to the obtaining of eternall life .

Tim.

By what similitude do ye explaine this difference betweene Grace , and gift by Grace ?

Silas .

Of a poore miserable man in bondage for debt to his Prince , who not onely hath his debt freely discharged by his Soueraigne and King , but withall hath a large treasure of many thousand pounds giuen him . The treasure bestowed by the Kings Liberality is grace , because it comes of free fauour ; and his happie condition , in that of poore he is made rich , may be called Gifte by Grace : so it fareth in the case of a sinner , Christs righteousnesse bestowed vpon him freely , is Gods grace ; and the gift by Grace , is that blessed condition wherein he is set , through that righteousnesse imputed to his faith , being of a sinner made perfectly iust , and the child & heire of God , euen heire annexed with Christ . Rom. 8 , 17.

Tim.

What is meant by this , that grace hath more abounded ?

Sil.

That the righteousnes which commeth by Christ , doth in many degrees exceed in excellency and force , the guilt and hurt that came by Adam .

Tim.

Declare this vnto vs how grace hath farre exceeded sinne ?

Sil.

Because by the grace of Christ we haue forgiuenes of sinne , we are regenerated and adopted to be the sonnes of God ; we are become brethren of Christ , his members , heires of his kingdome , yea heires of this world also , for all is ours , 1 Cor. 3 , 22.

By what similitude can ye expresse this super aboundance of gracs ?

Sil.

Of a Surgeon not onely healing a wound by his medicine , but making one stronger and fairer then before . Secondly , of an Emperor , not onely drawing a wretch out of prisou , but aduancing him to all manner of riches and dignity : so hath the grace of God abounded , not onely for pardon of Adams sinne , but to many excellent purposes ; besides to the engrafting vs into Christ , to iustification , to reconciliation , to sanctification , to adoption , to preseruation in grace , to glorification in heauen .

Tim.

What is the instruction to be made of this ?

Sil.

That beleeuers haue gotten more by Christ , then they lost by Adam , by whome wee should haue had an carthly paradice , and vnconstant happinesse . Secondly , that exceeding and vnmeasurable grace of Christ , should stirre vp and prouoke vnto exceeding loue , obedience , thankfulnesse , and praise of Christ , who is to be blessed againe and againe , for euer and euer .

DIAL . XIII .

Verse , 16. Neyther is the guift so , as that which entred in by one that sinned : for the fault came of one offence vnto condemnation , but the gift is of many offences to iustification .

Tim.

WHat doth this text containe ?

Sil.

An explaining of the difference or vnlikenesse put downe in the former verse , concerning Adam and Christ .

Tim.

What was that difference ?

Sil.

That the grace of Christ was of more excellency and force to restore vs , then was Adams sin to hurt vs .

Tim.

How is this explained to vs here ?

Sil.

Adams sinne that condemned him and vs all , was but one ; Christs righteousnes couereth that sinne , and infinite others , which we haue added to it .

Tim.

What seuer all things do ye obserue in this verse ?

Sil.

A threefold opposition , or three things set against three , as contraries ; First the gift and fault . Secondly iustification and condemnation . Thirdly one offence and many .

Tim.

What is meant here by gift ?

Sil.

The righteousnes of Christ freely giuen , and that most happy condition which the faithfull are in , by hauing it allowed to be their iustice , being now not onely absolued from all sinnes , but made iust there by , and heires of eternall life .

Tim.

What is meant here by that which entred in by one that sinned ?

Sil.

This is meant by it ; first Adams fault in his disobedience to God . Secondly , that woefull condition wherein all men are wrapt by it , being not onely depriued of perfect iustice which they had by creation , but couered now with the filth and condemnation of sin ; thus it is expounded in the next words .

Tim.

What is signified by condemnation ?

Sil.

The pronouncing of all men for sinners , and worthy adiudging them to eternall torment ; as in ciuill condemnation the malefactour is first pronounced guilty , and thereupon adiudged to his punishment .

Tim.

How came this condemnation vpon vs all ?

Sil.

By the guilt of one offence which Adam did , being imputed and reckoned vnto all his progeny .

Tim.

Should this one offence without any more , haue condemned and adiudged vs all to destruction eternally ?

Sil.

It should so ; for the Apostle in the words of trueth doth auouch it , and that not without good reason ; for this is reason enough , that it was Gods wil to haue it so , whose will is neuer seuered from reason and Iustice ; for there is no iniquity with God , Psal. 5. 4. and Psal. 45 , 7.

Tim.

What may we learne hence for our instruction ?

Sil.

That sinne is no ieasting matter , and the offence of diuine iustice is no light thing , but the most dreadfull euill in the world . Secondly , that infinite misery by due desert lies vpon euery man that is condemned , not onely for Adams fault , but for so many thousand sins as himselfe hath done in his life time .

Tim.

What is meant here by iustification ?

Sil.

An acquiting or absoluing of sinners from all their faults , both Adams and their own ; and pronouncing them iust from God , adiudging them woorthy of eternall life through Christ : whose fulfilling of the law in his obedience and death , not onely maketh himselfe iust , but causeth also all-his members to bee absolued from all sinnes , and to be pronounced iust , so soone as they are conuerted and do beleeue .

Tim.

What doth follow hereof ?

Sil.

Thus much ; that fithence the iuftice of Christ freeth vs from Adams offence , and al our sinnes added to that ; and more ouer maketh vs iust before God when we be sinners ; so as wee stand before the tribunall seat of God , not only without all manner of sin , but decked with absolute righteousnesse , according to our estate and degree which wee had by creation ; therefore it is true that the grace of God hath abounded aboue the fault of Adam .

But seeing Adam by his offence corrupted vs all , and spoyled both vs and himselfe of perfect innocency , and moreouer that all other sins come in by him and his one offence , it should appeare that the good which Christ hath brought , doeth not exceed the hurt we take from Adam , but that they are equall ; at the least , as much guilt and hurt by the one , as benefit by the other .

Silas .

It is true , that we haue lost a perfect righteousnesse in Adam , but yet ( the person of Christ considered ) we haue a more excellent righteousnes from him , which bringeth vs to a blessed life in Heauen . Secondly , it is also true , that all other sinnes do come from originall sinne , yet they are not of necessity knit vnto it : for then all men should haue the selfe same sinnes , euery one should doe such sinnes as others doe . Abell should haue done murther as Cain , Iacob should haue been prophane as Esau , Peter should haue beene a Traitor like Iudas , &c. which is not so : Therefore other sins of our life , though they spring from the roote of birth-sinne , yet our sclues are to be blamed for them , as being done by our owne election and consent . Now Iesus Christ our redeemer absolueth and freeth vs not onely from that one sinne of Adams , but from innumerable heapes brought in vpon that by our owne deliberation and counsell , and so excelleth it very farre : for to take away many sinnes is more then to bring in one offence ; and a righteousnesse which consists of many good acts as Christs doth , is more excellent then one sinneful act , such as Adams transgression was .

Tim.

But all are made sinners , and condemned by Adams offence , so are not all iustified and saued by Christ , therefore Adams sinne exceeds the grace of Christ .

Silas .

The power and force of Christs righteousnesse aboue Adams offence , respects not number of persons , but worthinesse and number of effects , which are more and also more worthy , from the righteousnes and grace of Christ . For first it blotteth out Adams sinne , and all others as touching guilt . Secondly , it breaketh the strength and rage of sinne . Thirdly , it reformeth the heart to new obedience , and giueth interest to perfect glory .

Tim.

But for the number , may it not be truely saide in some sence , that as many be saued by Christ as perished by Adam ?

Silas .

It should seeme that it may in this sense ; onely Infants which dye in their infancy do perish by original sinne , and not all they , but such onely as are not elect : such as be men and perish , do perish for their impenitency and continuance in actuall sinnes , and not onely for their birth-sinne . Whereas all that be saued , whether infants or men , are saued by the grace of Christ onely . Adde here-vnto that touching such as do perish , Christ Mille mundis red mendis sufficit Christus . 〈◊〉 . were sufficient to saue them , ( as most Diuines affirme ) but because God will not saue all , therefore his grace hath no effect in them ; for being not ordained to life , neither are they ordained to faith , whereby the righteousnesse of Christ is laid hold on : yet they worthily perish for their sinnes which they willingly doe . O Israel , thy destruction is of thy selfe .

Tim.

What is the instruction from all this ?

Sil.

That the grace of Christ hath ouercome sinne as Conqueror ouer it ; for else , sinne would ouercome all the elect : also , the Scripture witnesseth so much , to wit ; that Christ is stronger then Sathan or sinne .

Tim.

But sinne shall abide in the regenerate .

Silas .

Yet it cannot hurt them , because it is taken Prisoner , and broken in the strength of it , also the faithfull are commanded to beleeue the remission of all their sinnes by Christ .

Tim.

What vse of all this ?

Silas .

In this necessary Doctrine consists all Christian comfort and assurance of hope ; therefore it is , that 〈◊〉 so much urgeth it .

DIAL . XIIII .

Verse 17. For if by the offence of one , death raigned through one , much more shal they which receiue that abundance of grace and of that gift of righteousuesse , raigne in life through one , lesus Christ .

Tim.

WHat doth this text contayne ?

Sil.

A repetition of the former matter , touching the excelency of the grace of Christ , aboue the sin of Adam , somewhat more fully and plainly set forth .

Tim.

What is the substance of this 17. verse ?

Sil.

This ; that if Adam could powre sinne and death into men , so as they raigned or had rule in them ; much more is this to be granted to Christ , that he can giue grace , righte ousnesse and life , and that liberally and so plentifully , as to make them also euen to raigne in his members .

Tim.

What contraries be here expressed ?

Sil.

Three , offence and righteousnes , death and life , Adam and Christ .

Tim.

How is the grace of Christ amplified and set foorth ?

Sil.

Three wayes ; first it is called ( aboundance of grace ) which is more then barely to say ( grace . ) Secondly , ( gift of righteousnesse ) which is more then to say barely righteousnesse . Thirdly , ( raigne in life ) which is more then to obtaine life .

Tim.

But what new thing hath this verse differing from the former ?

Sil.

First , it expresseth the meanes how the righteousnesse of Christ becommeth ours ; to wit , by the receiuing it with the hand of faith . Secondly , that this we get by Christ that we shall raigne in life , not onely here by grace , but be heirs of a glorious kingdome in heauen ; and so our happinesse by Christ exceeds that which we lost in Adam .

Tim.

What do ye note here , where it is said ( sin and death raygned by Adam ? )

Sil.

That not onely they entred vpon all men , but mightily raigned ouer them , so to haue a predominant power .

Tim.

What is it for sin and death to raigne ?

Sil.

To rule in men , and ( as a King ) to subdue them to the lusts of sinne , so as they can doe nothing but what sin will : neither can they goe a foote from death , but all they doe , euen their go odlicst workes tend to death and condemnation ; for all deeds , how glorious soeuer in shew , yet are but gorgeous sins in men vnregenerated .

Tim.

Is this the condition of all men before Christ be rereceyued by fayth ?

Sil.

It is so ; euen the elect of God are vassals to sin , and to their corrupt lusts which worke in them to destruction , so as their fairest workes are deadly and damnable . Ephe. 2. 2 , 3 , 12. Titus 3 , 3. Rom. 5 , 6.

Tim.

What followes hereof ?

Sil.

That the elect before they beleeue , are so farre off from beeing iustified , as they bee in most miserable case , slaues to sinne and death , in bondage to Sathan ; which should worke in such as are vnder the kingdome of sinne and death , to let them see what great cause they haue to looke after a Christ and Sauiour .

Tim.

But how shall men know they stick in the power of sin and death ?

Sil.

By these two marks ; first if neuer they felt the bondage of sinne , nor suspected the flauery of it . Secondly , if they do not taste the sweetnes of their liberty , and reioyce in it aboue all things .

Tim.

What should it woorke in such as are brought out of this raygne ?

Syl.

A continuall thankfulnesse to Christ , expressed by a care neuer to look back to the seruice of sin , from which they are so graciously freed .

Tim.

What is meant by that righteousnes ?

Sylas .

By an excellency he noteth the righteousnesse of Christ Iesus .

Tim.

How manyfold is his righteousnes ?

Sylas .

Twofold ; first essential as he is God , Iehouah our righteousnes , Ier 23 , 6. that is , his deity or diuine essence , which is righteousnes it selfe , and giuer of righteousnes to other creatures . Secondly accidentall , which belongs to his manhoode , and is inherent in the man Christ , or in his humanity as a quality : this accidental righteousnes ( which is a quality , ) is twofold ; first an habit of most perfect vprightnes and holines , infused into his humane nature , euen from the moment of his conception by the holy Ghost . This is opposed or set against the corruption of our nature : of the imputation whereof , at the eight Chapter is spoken at large . The second is , the most absolute Iustice and obedience which hee performed in the actions of his life , and sufferings of his death : this is the effect or fruite of the former habit , & it is distinguished of Diuines into actiue righteousnesse , consisting in the fulfilling the workes commanded in the morall Law ; or passiue righteousnesse in suffering obediently the punishment of death for our breach of the Law . The imputation of this wee haue heard of in Chapters 4 , and 5. vnto the 11. verse ; and now in this place , he entreateth of his actiue righteousnesse , as it commeth instead of that guilt of Adams disobedience imputed to his posterity .

Tim.

Why is his righteousnesse called Grace ?

Sil.

To note how we come by it , that is , by free fauour , and what our condition is by meanes of it .

Tim.

Why doth he adde aboundance of grace ?

Silas .

To note , that this Grace did ouercome Adams offence , for that was but one acte , Christs righteousnes consisteth of many actions . Secondly , that was but one fault , his righteousnesse both quits vs from that and all other sinnes , and gets vs to be pronounced iust & worthy of eternall life . And besides all this , with that grace of righteousnesse , there goeth the reforming of our nature , breaking the force of sinne , and framing vs againe to Gods Image , which cannot be lost , as afore hath been saide .

Tim.

But how do we obtaine to this guift of righteousnesse ?

Sil.

By our faith receiuing it . For it is the proper Office of Faith to receiue Christ , and belongs to no other grace whatsoeuer , as Iohn 1 , 12. Rom. 5 , 11. Galath. 3 , 14.

Tim.

Is this receiuing necessary ?

Silas .

So necessary , as without it Christ and his perfect righteousnes cannot profit vs , no more then cloaths not put on , or meate not taken into the stomacke , or a great guift neuer receiued .

Tim.

Is there in this behalfe any difference betweene Christ and Adam ?

Silas .

There is so , and very great : for beeing all in Adams loynes when he sinned , we sinned with him , and so euery one at the instant of our conception , are corrupted by sinne : whereas , though Christ were promised from the beginning , and had suffered death long since , yet it doth not benefit vs , till we do beleeue and receiue him .

Tim.

What should this admonish vs of ?

Silas .

That great neede there is , that euery one labour for this true faith . Secondly , the blessed estate they bee in which haue it , for they haue receiued Christ and his righteousnesse vnto life eternal ; by which assurance they be armed against doubtings .

Tim.

When it is heere saide , That such as receyued Christ shall raigne in life : What is meant by life ?

Silas .

That spirituall life of grace , whereby the beleeuing soule now liues to God , & which heereafter it shal liue with him in glory .

Tim.

What is meant ( by raigne ) in life ?

Sil.

When the righteousnesse and grace of Christ so beareth sway , and ruleth in the soule , as though one haue still many sins , yet he standeth against their motions , and feares not the guilt and danger of them , and so is brought at last to saluation .

Tim.

What learne ye now from this place ?

Silas .

That these fiue things are knit together . Christ , Righteousnesse , Grace , Faith , and Life ; haue one , haue all ; lacke one , lacke all . Secondly , that the Grace and righteousnesse of Christ , hath set beleeuers in better condition for happinesse then they lost by Adams fault . First , because that was chaungeable , this is permanent , this word [ shall raigne ] noting perpetuity and euerlastingnesse . Secondly , that was to bee enjoyed in earth , euen in Paradise , this in the kingdome of heauen , noted in the worde [ Raigne ; ] where God hath his seate and throne , and raignes in glory , there shall beleeuers raign likewise . For they shall sit on thrones , euen as Christ shal sit vpon a throne .

DIAL . XV.

Verses 18 , 19. Likewise then as by the offence of one , the fault came on all men to condemnation ; so by the Iustifying of one , the benefit abounded towardes all men to Iustification of life . For as by one mans disobedience many were made sinners , so by the obedience of that one , many shall bee made Righteous .

Tim.

WHat doth this Scripture containe ?

Silas .

First , a rehearsall of the comparison betweene Adam and Christ , begun in the twelfth verse . Secondly , a laying forth the ground of this whole comparison .

Tim.

Declare the comparison , as it is rehearsed in the 18. Verse ?

Silas .

As by the offence of one Adam , guiltinesse came ouer all men to make them subiect to death , so on the contrary part , the righteousnesse of Christ imputed to beleeuers through Gods free fauour , iustifieth them , that they may become partakers of eternal life . Or thus ; as by Adam , guiltinesse came on all men to death eternall , so by Christ , righteousnesse is giuen to all beleeuers vnto life eternall .

Tim.

What is the ground of all this comparison ?

Silas .

That Adam and Christ , by the decree of God , are not as two particular persons , but as two rootes or stocks or heads of all mankinde : that as out of the one , springeth sin and death by Nature , so out of the other springeth righteousnesse and life by Grace .

Tim.

Whereunto tends all this ?

Silas .

To make vs to vnderstand , that we are iustified not by our owne workes , but by Faith in Iesus Christ . For hauing in our selues ( by meanes of Adams offence ) guiltinesse & death , how can our workes iustifie vs ? and if they do not , then Christs his obedience apprehended by faith , must be our Iustice before God .

Tim.

Now let vs expound the words and gather instructions : What doth he meane heere by the offence of one ?

Silas .

The sinne of Adam , which was but one sinne , as himselfe was but one person .

Tim.

What learne yee by this , That guiltinesse came on all men to condemnation ?

Sil.

That there is not one that came of Adam by naturall generation , which escaped the condition of sinne and death : Christ onely is exempted , who was conceyued by the Holy ghost , and not by the seede of man .

Tim.

What do ye obserue heerein ?

Sil.

This ; namely , how dreadfull a thing the offence of Gods Iustice is , when but one sinne done in a moment , could wrap a world of men in euerlasting death and paine .

Tim.

What learne ye heereby , That the Iustifying or righteousnes of Christ is set against the offence of one ?

Silas .

That as the offence is without vs , which makes vs all guilty , so is the righteousnesse which iustifies vs , not in vs but in Christ . Secondly , that iustifying is an absoluing or acquitting vs from guilt and condemnation .

Tim.

What meanes he by all men ?

Silas .

All the Children of God which beleeue , whereof there is an vniuersality , as there is an vniuersality of the Reprobate .

Tim.

Why doth he ioyne life vnto Iustification [ Iustification of life ? ]

Sil.

Not onely by the custome of speech peculiar to the Hebrewes , but to teach that life is knit to righteousnesse ; The iust shall liue by faith , Rom. 1 . and heereof it is also , that faith and life are so often ioyned together , because it is by Faith that wee take hold on righteousnesse , which bringeth with it life I liue by faith Gala. 2. as a proper and necessary effect .

Tim.

What learne yee generally out of the whole 19. verse ?

Sylas .

That Adam and Christ are not to be considered of , as other particular persons bee : but as two heades or rootes of all mankind , which depend on them .

Tim.

What seuerall and speciall things do ye now learne out of the 19. verse ?

Sylas .

That Adams offence was disobedience to Gods word . Secondly , this disobedience ought to be familiarly known , and what hurt we get by it ; therefore by an excellency called that disobedience , as exceeding al others both for the quality and effects . Thirdly , this disobedience is communicated to all men to the making of them sinners , which is done by an action called imputation , and so it is euery mans owne sin , no lesse then Adams . Fourthly , that distrust or doubting is the roote of all sinne , and so to bee greatly taken heed of : Adams fall began at doubting , that carried him to disobedience . Fiftly , that wherein we disobey Gods will , therein we bewray old Adam , whose children wee shewe our selues to bee by our disobedience against Gods blessed commandement .

Tim.

What do ye call disobedyence ?

Sylas .

It is a vice which causeth vs not to beleeue God promising or threatning , nor to obey him , forbidding nor commanding , either because the commandements be troblesome , or because we cannot see the reason of them .

Tim.

Now tell vs what was that whereby righteousnes and life entred into the world ?

Sil.

The obedience of Christ Iesus .

Tim.

What is obedience ?

Sil.

It is a power by which a godly man is ready to do , and to obey the will of God , though the reason of it bee not vnderstood , nor it appeare to be any way profitable .

Tim.

Wherein did Christ shew his obedience to God ? Christs-obedience actiuein doing , passiue in suffering .

Sil.

Throughout his whole life , doing alwayes in all things what his Father appoynted without any regard of men ; but especially in his death , wherin he submitted himselfe wholy to the will and pleasure of his Father .

Tim.

Is the actiue obedience of Christ in fulfilling the morall law by doing it , necessary vnto the iustification of a sinner before God , or his passiue obedience in sufferiug death doth it alone iustifie vs ? for the Scripture ascribeth our purging , remission of sins , and saluation , to his bloud and death in many places , & it may seem that Christ kept the Law not for vs , but for himselfe , to make him a meete high Priest .

Sil.

Iustification hath two parts : First , the forgiuenesse of sinnes , secondly the making of vs iust . For as we owed vnto God a satisfaction by death for the breach of the Law , so we were bound to performe subiection to God with all power of body and soule , and all the might of those powers euen from the time of our being . Therefore as we needed the passion of our Lord to discharge the first debt of paine and punishment , so the other debt of homage and conformity to the will of God , was answered in the obedience of his life ; that so we might not onely escape death , but finde an entrance into life eternall , which without perfect obedience to the commandement , might not bee granted , according to the tennor of the Law , Doe this and liue , Leuit. 18 , 5. By which words it is plaine , that by meere passiue obedience wee could not haue possession of life , which is promised to doing all that is required in the Law : for euen Christ himselfe by his doing the Law , may claime and challenge eternall life , and it cannot be denied him in rigor of iustice , because hee fulfilled the condition of workes enioyned by the Law : and how should we think to haue life without the Law done ? which not beeing possible by our selues , therefore Christs obedience in his life , must be imputed to make vs capable of life . For seeing euery iote and tittle of the Law must bee done , Mat. 5 , 18. therefore the sum and substance much more . Now the summe of the lawe is to loue God with all our harts , &c. and this cannot be done by vs which are sinners ; then there must be a translation of the lawe from vs in our persons , vnto the person of our mediatour who must do euery iot for vs : therefore he saith it behooued him to fulfill all righteousnesse , Math. 3. and that hee is the end of the law for righteousnes , Rom. 10 and hath made vs iust by his obedience , as in our text ; and became subiect to the law , to redeeme vs which were obnoxious to the law , Gal. 4 , 4. 5. And indeed seeing Christ himselfe was giuen vs , and that he was borne for vs , wrought miracles , suffered death , arose , ascended , &c. how must not his life also be ours ? Againe , is it not written that Christ was made our sanctification as well as our righteousnesse , and our righteousnesse as well as our redemption ? 1 Cor. 1 , 30. Moreouer , he that continueth not to doe all things contained in the law is accursed , Deut. 27. last verse . Where of it followes , that if any wil auoyd the curse of the law , he stands bound constantly from his conception till his death to keepe the law : which forsomuch as none can do by himselfe , therefore all the contents of the law must be accomplished by our surety , or else no escaping the curse . Besides , if the actuall obedience of Adam made vs sinners , howe should we be iust without the actuall obedience of Christ ? and it seemes that Christ should be but halfe a Sauiour , only suffering , and not doing things pleasant to his Father for vs . What meaneth that , that Christ sanctified himselfe for vs ? Iohn 17. and who knowes not that it is written of Christ , that hee came to doe his Fathers will ? Heb. 10. Whereas Scripture attributeth our saluation to his bloud , that is a Synecdoche , a part put for the whole : likewise where iustification is placed in forgiuenesse of sins , Rom. 4 , 5 , 6. and the bloud of Christ shedde , beeing his chiefest obedience ; as it comprehends the rest that went afore , so it excludeth onely legall sacrifices , as not meritorious .

Tim.

Is not this a speciall marke of a good Christian , to follow the example of Christ his obedience in our doings and sufferings ?

Sylas .

It is so , hereby men are knowne to be Christians , if after Christs example they doe indeuour to doe the will of God , and not by their profession only , which may be in an hypocrite .

Tim.

Why doth hee say , many shall bee made iust , and not in the present time , many are made iust ?

Sylas .

Because this obedience is giuen to the elect , at what time they shall liue in the world and beleeue .

DIAL . XVI .

Verses 20 , 21. Moreouer the law entred thereuppon that the offence should abound , neuerthelesse where sinne abounded , there grace abounded much more . That as sinne hath raygned to death , so might grace also raygne by righteousnes vnto eternall lyfe through Iesus Christ our Lord .

Tim.

WHat doe these words contayne ?

Sylas .

The Conclusion of the whole treatise of Iustification by faith .

Tim.

What is the matter of the conclusion ?

Sylas .

In the conclusion he doth meet withall , and make answere to a secret obiection made in the behalfe of the law . The obiection is this , that if the obedience of Christ be our full righteousnes before God , without the works of the lawe , then to what end doth the law serue ? To which the Apostle doth first propound his answere barely ( verse 20. ) and nakedly ; that the law was giuen , first , to encrease our guiltinesse . Secondly , that the grace of Christ thereby becomes more glorious ; the which the Apostle doth enlarge by a comparison of contraries , ( verse 21. ) sinne and death set against righteousnesse and life , as contrarie one to the other ; the sum of which comparison is thus much : that as sin preuailes to make all guilty of death , so the righteousnesse of Christ beeing freely giuen to the beleeuers , doth preuaile much more to make them partakers of eternall life .

Tim.

Now expound the words , what is meant by the Law ?

Silas .

The morall Law , contained in the ten commandements .

Tim.

In what meaning is it said , it entred thereuppon ?

Sil.

The Apostle meaneth that it came in and entred vpon Adams offence , which had made vs guilty of death , that wee might become more guilty . Some expound and say , it entred beside the promise of grace , as the more principall doctrine .

Tim.

Was this the purpose of God in giuing the Law to encrease our guiltinesse ?

Silas .

No , not so ; the Apostle doth not note the intention of God , with what purpose he gaue it , but the euent that did follow the giuing of the Law , that thereby our offence did more abound .

Tim.

In what respects is offence and sinne said to abound by the Law ?

Silas .

In these respects : First , because a Law beeing giuen , sinne was made more grieuous now by the breach of it . Secondly , sinne is more stirred vp and irritated by the Law , our nature desiring the things that are forbidden it . Thirdly , the Law doth affoord vs a clearer sight and knowledge of our sinnes , which were more manifested vnto vs by the Law , as may bee made plaine vnto vs by these comparisons , first of a Glasse , which makes vs see the spots of our face what they be , and how foule they bee . Secondly , of a Candell which doth discouer vnto vs the thinges in a Roome which lye out of order , and could not be espied in the darke . So by the law we come to vnderstand what our sinnes be , and how greeuous they are .

Tim.

Tell vs now what is meant by Grace ?

Silas .

The fauour of God , in the free forgiuenesse of all sinnes by the merite of Christ his obedience .

Tim.

In what sense is it said , that grace abounded ?

Silas .

In respect of vs and of our knowledge , for by the forgiuenesse of our many and great sinnes , the mercy and fauour of God in Christ , did appeare most manifestly vnto vs , and is more fully and famously knowne .

Tim.

By what similitude may this be declared vnto vs ?

Silas .

Of a skilfull Surgeon or Physition , who by curing and healing great and desperate wounds and diseases , doth not get more skill , but doe more manifest their skill which they had . Secondly , of a most kind Prince or father , who by pardoning some great faults of their Children or subiects , do so much the more make known their clemency and kindnes , by how much their offence was more heynous : in like manner the more and fouler the sinnes be which be forgiuen vs of God , the more plentifully doth he declare his grace . From whence we learne ; first , that wonderfull is the wisedome and goodnesse of God , that can turne such a thing as sinne is , to the praise of his grace ; as Dauids fall , Psal. 51 , 1. and Peters deniall , Luke , 22 , 32. Secondly , it affoordeth a great comfort to great sinners , so as they feele their sinnes & beleeue in Christ ; for whatsoeuer their sinnes be , there is mercy with God , more then to counteruaile them : grace in Christ is more able to saue , then Adams sinne to condemne . Thirdly , God suffereth men to abound in sinne , with a meaning not to destroy them therefore , but to poure and shew forth his goodnesse more richly : therefore let none with Caine say , my sinne is greater , &c. but rather with Paul , 1 Tim. 1 , 15.

Tim.

But will not this Doctrine giue some liberty to sinne ?

Sil.

Nay : it is a restraint rather and bridle from sinne ; for Gods children are made the more carefull not to offend him , by how much the more they feele his mercies to be great towards them . Therefore if any abuse this Doctrine to licenciousnesse , it is a maruailous bad signe and a fearefull token that they are growne desperate .

Tim.

What are we to learne by the beginning of the 21 verse , As sinne hath raigned to death ?

Silas .

First , that sinne rules as a king in al vnbeleeuers . Secondly , while sinne beareth rule , whatsoeuer men do , tendeth to destruction . Thirdly , all Gods elect are first vnder the raigne of sinne and death . First , Prisoners , wounded , dead , ere they be healed , deliuered and restored to life .

Tim.

When are we to iudge of sinne , that it raignes as a King ?

Silas .

When the lusts and motions of our sinnefull nature , are willingly obeyed and followed .

Tim.

What are we to learne by this , where it is saide , That grace might raigne ?

Sil.

That as there is a kingdome of sinne , so also there is a Kingdome of Grace ; vnder which two Kingdomes the elect must passe . For , they are translated from the raigne of sinne , to the raigne of Grace , as the people of Israell were drawne out of AEgypt into Canaan : and seeing euerie one must belong to one of these kingdomes , therefore our care must bee , to examine vnto which we are subiect .

Tim.

What do ye cal the raigne and kingdome of Grace ?

Silas .

When our conscience beeing assured , that our sinnes are accompted Christs , and his righteousnesse accompted ours , we begin to leaue and withstand our sins and to liue vnto God , thinking on those thinges which please him , with care and study to do them .

Tim.

What is meant heere by righteousnesse ?

Sil.

Christes obedience imputed to vs , to iustifie vs before God .

Tim.

What is meant heere by life ?

Silas .

That blessed estate wherein we are set by means of this righteousnesse , whereunto it is annexed as a fruite .

Tim.

Why is eternall added vnto life ?

Silas .

To shewe , that the blessednesse of iust men shall continue for euer in Heauen , as long as God endureth .

Tim.

Why doth he mention Iesus Christ ?

Silas .

To teach vs , that it is by him alone , that we obtaine Grace , righteousnesse , and life .

Tim.

Wherefore is there no mention of Faith ?

Silas .

In the matter of Iustification , Christ is neuer mentioned without respect to Faith , which apprehendeth him .

CHAP. VI.
Of Sanctification . DIAL I.

Verse 1 , 2. What shal we say then ? Shall we continue in sin that Grace may abound ? God forbid . How shal wee that are dcad to sinne , liue yet therein ?

Timotheus .

WHat doth the Apostle entreate of in this sixt Chapter ?

Silas .

Of Sanctification : whereby they which are Iustified , and haue their sinnes forgiuen them thorough Faith in Iesus Christ , are enabled to walke in a new life , and to doe good workes , so as they cannot licentiously liue in sin , though through infirmity they do sinne .

Tim.

What may we learne from this order of the Apostle , in teaching Sanctification after Iustification ?

Sil.

Two things : First , that the Doctrine of free Iustification by faith , dooth not destroy good works , but produce them rather . 2. the doctrine of good works or Sanctification , must follow the Doctrine of Iustification : as an effect the cause , and fruit the roote .

Tim.

What be the differences betweene Iustification and Sanctification ?

Sil.

Iustification , is an action of God , imputing to vs the perfect righteousnesse of Christ when wee beleeue in him . Sanctification is a worke of the Spirit , framing in the hearts of the elect , a new quality of holinesse . Secondly , Iustification remoues from vs the guilt & curse of sinne , Sanctification remoues and takes away the rule and power of sinne . Thirdly , Iustification is as the cause and roote , Sanctification is as the fruite & effect , thogh both done to vs at one time . Fourthly , Iustification is perfect heere , Sanctification is vnperfect and encreaseth daily , till at length by degrees it bee perfected in Heauen .

Tim.

What be the parts of this Chapter ?

Silas .

Two : the first entreateth of the Doctrine of Sanctification , prouing that such as bee sanctified cannot serue sinne , vnto the 12. verse . The second , hath the dutie of sanctified persons , who are exhorted to flye the seruice of sinne , and to liue holily , seruing righteousnesse , vnto the end of the Chapter .

Tim.

How doth the Apostle enter vppon the Doctrine of Sanctification ?

Sil.

By a Prolepsis , wherein he preuenteth a certaine Obiection against his former Doctrine .

Tim.

Where is this Obiection contained ?

Sil.

In the first verse , in these words ; Shal we remaine in sin , that Grace may abound ?

Tim.

What is it to remaine in sinne ?

Sil.

To fulfill the lusts of sin , with a purpose to continue in the obedience of sinfull lustes ; which is a thing that cannot stand with grace , howsoeuer grace and sin may stand together .

Tim.

Tel vs now the obiection made against Pauls Doctrine , what it was , or what is the effect of it ?

Silas .

This , that he had taught men to liue and abide in sin , that grace might abound .

Tim.

How did they raise this Obiection , and from whence did they gather it ?

Silas .

From Pauls words , when he saide , Where sinne abounds , there grace more abounds .

Tim.

How did they collect & reason from hence ?

Silas .

Thus : it is a good thing that Grace should abound , therefore to liue securely and purposely to sin , it is a good thing , for by that meanes grace shall abound the more .

Tim.

But if the encrease of sinne do cause grace to encrease , why should it not be good to encrease and multiply sin , seeing it is a very good thing that grace should abound ?

Sylas .

This obiection is very faulty and absurd ; for first it maketh sin and encreasing of sin to be the cause of grace , whereas it is but the occasion onely : as a disease makes a Phisition famous by occasion onely , for his skill in his Art is cause of his fame : so our sinnes beeing many and great , are occasions of illustrating and magnifying the grace of God , and not causes to purchase grace for vs ; they are indeede properly causes ofire and vengeance . But howsoeuer sins are not , nor can bee causes of grace , yet there needed an aboundant and infinite grace to take away sinnes , beeing mightily encreased : this then is the first fallacy in their reason , that which is no cause put for a cause . The next fault , it is in the ambiguity of the word ; for they take this word ( where ) as if it were as much as ( wheresoeuer sin abounded ) which is not so ; many beeing ouerwhelmed with sinnes , as Cayne , Esau , Iudas , 〈◊〉 , &c. which had not a drop of grace affoorded them . The meaning of the Apostle is this : where sin abounds , that is , of whome sin is aboundantly knowne and felt , with desire of the remedy , which is Christ , towardes them grace is more aboundantly shewed and knowne . Lastly , there is a fault about diuersity of time , for Paul speakes of sins done afore calling , these cauilers did wrest his sayings to sins afterwards : that whereas the more our sins are afore regeneration , the more aboundantly doeth grace vtter it selfe in doing them away : yet hereof it followeth not , that therefore one beeing regenerate should sin more impudently , and securely .

Tim.

What other things doe ye obserue about this obiection ?

Sylas .

How easy a thing it is for them which cauill against the truth , and forsake the grounds there of , to fal into diuers errours ; therefore we should doe well when we reade or heare Scriptures , to ponder them , ere by way of reasoning we gather any thing from them . Secondly , we may aslure our selues , that the doctrine of our Church touching iustification by faith without works , is a found doctrine , because such thinges are obiected by 〈◊〉 , against our teaching of this truth , as was against Paules teaching the same ; as that it opneth the window to sin , & ouerthrowes all care of good works . Thirdly , that the teachers and their doctrine , bee subiect to wicked cauillations : and therefore they haue neede of wisedome and patience , and their hearers , of charity .

Tim.

Thus far of the obiection , now let vs heare what answer the Apostle maketh vnto this obiection ?

Sylas .

Hee doeth not answere the argument , but doeth perfourme two things in his answere . First , he detesteth that consequent , that men should continue in sin : God forbid ; wherein hee sheweth how grieuously hee taketh it to heare the Gospell defamed with wicked suspicions and accusations , whose zeale herein for the truth , deserues to be followed . Secondly , hee giues reason why beleeuers ought not continue in sin , because they are dead to sinne , therefore they ought not , they cannot liue in sinne : it is an argument from contraries , as if ye would reason thus of Moses : he is not aliue , because he is dead ; or of a man that he heareth not , because he is deafe ; so the regenerate being dead to sin by mortification , which is the first part of sanctification , it cannot bee that they should liue in the seruice of it , for death doeth exstinguish life , as all men doe know .

Tim.

What is it to be dead to sin ?

Sylas .

To haue the power and rage of sinne abated by the Spirit of God ; this worke of the Spirit is called mortification .

Tim.

What differences between these two speeches , dead in sin , and dead to sin ?

Sylas .

The first noteth a person vnregenerate , that is yet vnder the power of sin , drowned in the lusts and desires of sin . The second speech poynteth out a person deliuered from the dominion of sinne , and so hee doeth not follow and serue the wicked sinfull lusts of his corrupt nature , but is as a dead man to them . Look what difference is between one that is vnder the water , ouer whelmed in a whirlepoole where he hath no footing , and another which is compassed with waters , but hath sure footing , and his head aboue water ; such oddes there is betweene one dead in sins , beeing plunged deepe into the lusts of the flesh ouer head and eares , and another that is dead to sin , beeing so compassed with infirmities of sin , as there is a power in the Soule ouer them , from the sanctifying grace of Christ .

Tim.

What is it to liue in sin ?

Sylas .

It is this , in the whole course of ones life , and all the actions thereof , to be obedient to the motions of sin ; as a mans life is nothing but a continuall act of sinning . From al which we learne , that seeing euery iustified person is sanctified , and dead to sin ; therefore such as still obey their wicked lusts , and licentiously liue in sin , in vaine doe they professe themselues to be beleeuers , and to haue their sins forgiuen them : for such as be dead to sin , are no more to be perswaded to loue and practise sin with delight therin , then a man naturally dead is to bee mooued to feare or ioy , by hauing terrible or pleasant things presented to him : and they which are otherwise , following the seruice of sin with pleasure in it , therein sufficiently testifie that their sins are not forgiuen , and that they are vtterly voyde of faith , because they lacke sanctification , the necessary fruite of faith .

DIAL . II.

Verses 3 , 4. Know ye not , that all wee which haue bene baptised into Iesus Christ , haue bene baptised into his death ? Wee are buried then with him by baptisme into his death , that like as Christ was raysed vp from the dead by the glory of his Father , so we also should walke in newnes of life .

Tim.

WHat is the purpose and scope of this text ?

Sylas .

To proue that beleeuers are dead to sin , by their communion with Christ and with his death , whereof baptisme is a sure and effectuall pledge , the reason stands thus ; all beleeuers are partakers of Christ himselfe ( baptisme being a testimony of their communion with him . ) But whosoeuer are partakers of Christ , are also partakers of his death for mortification of sin , as well as of his resurrection for quickning to a new life : therefore all beleeuers are dead to sin by the vertue of Christ his death communicated to them by the Holy Ghost , and therefore cannot liue in sinne .

Tim.

What doth this text contayn as subiect and substance of it ?

Sylas .

The doctrine of sanctification , which is declared and set foorth three wayes ; first by the parts ; secondly by the cause ; thirdly by the testimony or pledge of it .

Tim.

What be the parts of sanctification ?

Sylas .

Three ; first , the death or mortification of sinne . Secondly , the buriall of sin , which is the progresse of mortification . The third and last part is newnes of life or viuification , which is our quickening to a newe and godly life .

Tim.

What do ye call mortification or the death of sin ?

Sylas .

It is that action or worke of the Spirit , whereby the tyranny and power of sin is weakned and taken down , that though sin do still liue in the faithfull , and tempt them to euill ; yet it is truely sayd to be dead , because in mortification , the strength and vigour of sin is so broken and abated , as it can euer recouer his old force againe , but wasteth dayly till it be consumed ; as we vse to say of one that cannot recouer his health , that hee is a dead man , though yet he breathe and liue .

Tim.

Tell vs now which is the second part of Sanctification ?

Silas

The buriall of sinne , which is a new worke of the spirit , whereby sinne already mortified , doth still more and more consume and moulder ( as a dead body wastes in the Graue : ) the buriall of sinne being the proceeding of the death of sinne , till it be abolished and brought to nothing , as the buriall of the body is the progresse of naturall death .

Tim.

What is the third part of Sanctification ?

Silas .

It is newnesse of life , whereby the soule is quickned and enabled to leade a new life that is ; to liue godlily and iustly .

Tim.

What is meant heere by the glory of the Father ?

Silas .

The power of God , which was then chiefely declared to his glory , when Christ was raised from the dead ; and in vs it is shewed manifestly , when casting away sinne , we liue vncorruptly and holily .

Tim.

What is signified by newnesse of life ?

Silas .

The blamelesse life of Christians , or purenesse of liuing .

Tim.

By the word [ Walking , ] what doth he teach ?

Sil.

That of a pure and blamelesse life there be certain degrees , as in walking there is a going forwards to a certaine place ; so there must be a profiting in Christianity more and more .

Tim.

Thus farre of the parts : now tell vs the true and proper cause of our Sanctification .

Silas .

Our communion with Christ Iesus , dead , buried , and raised againe , or our fellowship with the death , buriall , and resurrection of Christ ; which is meant by those phrases of being baptised into the death of Christ , and of being buried with him , heereby signifying vnto vs thus much : both that Christ when hee dyed and was buried , was in our stead as our surety ; and also still communicateth the merite and vertue of his death and resurrection to such as are one with him , for the destruction of sinne , as well as for remission .

Tim.

Shew vs this more plainly what your meaning is ?

Sil.

They which are the members of Christ by faith , there is a power and vertue deriued and conueyed into them , from his death and buriall , for the beating downe and consuming the strength of sinne ; and from his resurrection , to the quickning and raising vp their minds and wils to the study and loue of godlinesse .

Tim.

Tel vs now distinctly and particulerly , how doeth the death of Christ auayle to the mortifying and killing of sin ?

Sil.

Thus : Christ Iesus consists of two Natures , hee is God and Man , as man hee dyed . Now the power of his Godhead did in his death vphold his manhood from sinking , and gaue merit to his death : and the same Diuine power workes in his members , for mortifying sin thorough his death .

Tim.

How doth his buriall profit to the buriall of sinne , or to progresse of mortification in vs ?

Silas .

Christes bodie buried , was by his diuine power kept from corruption in the graue , and that verie power of Christ buried , workes the continuall wasting of sinne , that it may dye by little and little in his people .

Tim.

Shew vs now how our raising to a newe life is effected by Christ his resurrection ?

Sylas .

That diuine power that raised the dead bodye of Christ out of the graue , worketh in the elect the resurrection of their soules , from the death of sinne to the life of righteousnesse .

Tim.

What doth follow of all this ?

Silas .

First , that Christ is a Sauiour , not by merit onely , but also by vertue and efficacie . Secondly euery christian that desireth to partake in the merit of Christs death for Iustification , must labour to haue fellowshippe with him in his death for mortification , and to feele the Vertue of his resurrection vnto newnesse of life . Thirdly , such as haue fellowship with his death , for the leauing of sinne , with a hatred of it ; and with his resurrection for the leading of a godly and a iust life , out of a loue vnto God and to his Law , do thereby declare , that they are one with Christ himselfe grafted in them .

Tim.

How is our Sanctification made knowne to a Mans selfe , and vnto others ?

Silas .

By two pledges and testimonies , the one inward , the other outward : the inward , is the change of our affections , when the heart loatheth the sinnes it was wont to loue , and striueth against them ; and loueth such Vertues and duties as once it did abhorre , endeauouring to do them with a desire to please and glorifie God . The outward pledge is baptisme , which is no empty & bare , but a powerfull pledge and instrument thereof . Therefore it is said , We are baptized into his death , that is to say , it is an effectuall pledge of our fellowship with Christ in his death , aswell to Sanctification as to Iustification .

Tim.

Declare how Baptisme is a pledge of our sanctification in all parts of it ?

Silas .

The holy Ghost by the water of Baptisme ( being sprinkled vpon the childe ) as by an instrument , not onely sealeth but worketh Sanctification , by linking & knitting the elect nearer vnto Christ , from whome they draw vertue and power , not onely for the mortifying & the burying of their sinnes , but for the pleasing of God in a new course of life . Or thus : the death of sinne is effectually represented by the water cast on vs at our baptisme ; and buriall of sinne , by our being vnder the Water : and by our comming out of the water , is signifyed our arising out of our sinnes to a better life , thorough the power of the holy Ghost , applying Christ his death and buriall for the beating downe of our corrupt Nature ; and his resurrection or our quickning to godlinesse of liuing .

Tim.

Then the power of Baptisme dependeth not vpon the Element of water , or on the Minister , or actions performed in the ministration ?

Silas .

No surely , but vpon the ordinance of Christ , appointing it to be a pledge of remission of sinnes and repentance : and vppon the Spirite and diuine power of Christ , working by his ordinance a straighter Coniunction betweene himselfe and the elect beleeuers .

Tim.

Whereof should this put vs in minde ?

Silas .

That such parties as are baptized , are much beholden to God for such a testimony and instrument of his grace ; and in this regarde , stand bound to depart from sinne , and to liue godlily , especially hauing made a solemne Vowe and couenant in their Baptisme , that they will not serue sinne in the lust thereof , but God in keeping his word , and doing his will therein reuealed , to the vtmost of that Grace which they haue receiued .

DIAL . III.

Verse 5. For if we be planted with him to the similitude of his death , so shall we bee to the similitude of his resurrection .

Tim.

WHat is the drift of this Text ?

Silas .

To make it manifest , that the power & grace of dying to sinne , and walking in a new life , is deriued and borrowed from Christ Iesus .

Tim.

How is this declared and made plaine ?

Silas .

By a similitude or comparison of planting . For as it fareth with a grift translated from an old stocke into a new ; so is it with elect beleeuers . As the grift liueth , groweth , and fructifieth by the iuyce drawne from the new stocke into which it is planted : so the elect beeing taken out of the olde rotten stocke of Adam , and planted into that Noble stocke Christ Iesus , they participate of his heauenly Spirite , by whose vertue ( applying the death and resurrection of Christ to them ) they receyue power to die to sinne , and to liue to God .

Tim.

What is meant by the similitude of his death and resurrection ?

Silas .

Thus much , that what was done in Christ by nature , must be likewise done in vs by Analogie or proportion , as thus : Christ dyed naturally , so wee must feele in our selues a dying of our sinnefull desires , as hee rose againe out of the graue , so we must rise out of sin to liue a godly life . And the power whereby wee can do this , is deriued from the death and resurrection of our Lord , as the grifte liueth by the life of the stocke , to which it is ioyned .

Tim.

What doth this similitude of planting teach vs ?

Sil.

Sundry things : First , that naturally we are strangers from Christ , beeing in the stocke of rotten Adam , whence we must be taken that we may be one with him . Secondly , that whiles we remain in Adam out of Christ , we can no more do any good , then a grift can bring forth fruite being alone , and seuered from the stocke . Thirdly , to the end we may liue spiritually to God , wee must first be vnited to Christ , as the plant or grift is vnited to the Tree , into which it is planted . Fourthly , whatsoeuer power is in vs to do good , or to leaue sinne , it is al from Christ , not from our selues . As the graft set in a stock , taketh now no life from it selfe , but from the stocke into which it is grafted . By this is quite ouerthrown the concurrence of nature and grace .

Tim.

What are we to learne from hence , that the Resurrection of Christ is heere annexed and ioyned vnto his death , and mentioned after it ?

Sil.

These two things : First wee learne , that as Christ had no way opened vnto his resurrection but by death ; so till we depart from sinne , we cannot be raised vp and renewed to a righteous life . Secondly , as Christes death and resurrection be ioyned together : so our death to sin is euer accompanied with a newe and vnblameable life , which can no more bee seuered from mortification , then the resurrection of Christ can be seuered from his death : and therfore our Apostle hath truly affirmed before , that such as bee dead to sin cannot liue in it , verse 2. for nowe they lead their liues according to God .

Tim.

I haue heard you speake of the likenesse between a grift and the elect , and what we are to learne by it , shew me nowe in this likenesse what dissimilitude and vnlikenesse there is ?

Silas .

It is a sure truth , that no similitude doth holde in all things , it is sufficient to holde in that for which it is applied ; as in this present similitude which is brought to shew , that as a slip passeth from one tree to another , and hath life from that stock into which it islast planted , so the elect passing from Adam to Christ , are partakers of his spirit : but as in euery other similitude there is a dissimilitude , so in this likenes there is an vnlikenes , and it doth consist in two things : first , the slippe or grift is taken from a good tree and fastned to a wilde . Secondly , it retaineth still his olde nature though it be planted into a new stocke : now it is not so in this spirituall planting of men into Christ . For wee are plucked from an vnfruitfull tree and wild Oliue , euen from the corrupt nature of Adam , and are grafted into Christ as a most noble stocke , a tree of righteousnesse , whose very leaues are wholesome : also we put off our old nature which we had afore , and leaue the affections which spring of our birth-corruption , & are partakers of the spirit of Christ , whose nature and properties we put on . Rom. 12 , 14.

Tim.

When may we be said to leaue off our olde nature and affections of sinne , and by what meanes are wee best furthered to it ?

Silas .

When wee begin perfectly to know our selues , that whatsoeuer commeth of our nature & is in vs without Christ , is naught and vicious , and are moued to bee displeased with it , and to abhorre it , with an earnest and constant endeuour to leaue and forsake whatsoeuer is from our corrupt nature : whereunto wee are much furthered and holpen by the faithful and fruitefull meditation of Christs painefull death ; when wee doe consider the shame and bitternesse thereof , to bee occasioned by our owne sinnes , it will cause a mans heart to rise against them , as a mans heart ariseth against his enemy , prouoking vs speedily to shake and cast them off , which cast our beloued and blessed Sauiour into such a bloudy agony , and hell of sorrowes : for who can beleeue that Christ was made a curse for his sinnes , and yet still liue in the loue and seruice of sinne ?

Tim.

When may it be said of vs , that we haue put on the nature and properties of Christ , into whom we are newly planted ?

Silas .

When we doe feele wrought in vs by his spirit such feelings and affections as he had , putting on like mercy , loue , faith , meekenesse , patience , long-suffering , ioy , goodnesse , temperance , and kindnesse , as the man Christ had ; being meeke and lowly as he was , &c.

DIAL . IIII.

Verse 6 , 7. Knowing that this our olde man is crucified with him , that the body of sinne might be destroyed , that henceforth we should not serue sinne , for he that is dead , is freed from sinne .

Tim.

WHat is the substance of this Text ?

Silas .

It rehearseth the principal argument to proue that beleeuers are dead to sinne , taken from their Communion with Christ and his death , [ with him . ] Secondly , it mentioneth the kind of death by which he merited for them the spirit of Sanctification , by the death of the Crosse , [ Crucified . ] Thirdly , it layeth foorth the ende of our Sanctification , which is the destruction of sinne , [ that the body of sinne might be destroyed . ] Fourthly , the duty of sanctified persons , [ that hencefoorth they serue not sinne . ] Lastly , a reason thereof , because they that are dead , are freed from sinne , verse 7.

Tim.

What is meant heere by the olde man ?

Silas .

The vniuersall corruption of our nature as wee are conceiued and borne in sinne , whereby we are prone vnto all euill , and vndisposed vnto any good , the which corruption is therefore called olde , because it hath been in mans nature euer from our first parents Adam . Secondly , because it is in euery Child of God , before that new quallity of holinesse , for which they change their olde deformity at their new birth . And for other two respects the name of [ Man ] is attributed vnto our sinnefull corruption . First , to shew how neerely the euill and poyson of sinne cleaueth to vs , being as it were a mans selfe . Secondly , to note how men are addicted vnto it before they be sanctified , they do not thinke themselues to be men without it , so striuing for the maintenance of their dearling sinnes , as they would doe for the safety of soule or body : one were as good plucke out a mans hart as seeke to pull him from his beloued sinnes , as good kill the man himselfe as his sinne .

Tim.

In what sence is our olde man saide to be crucified ?

Silas .

To haue our olde man crucified , is to haue the strength of our sinne enfeebled , weakened , and broken by little and little , as Christs body was weakened vpon the Crosse till he dyed .

Tim.

What may this word Crucifie put vs in minde of ?

Silas .

Of the kinde of death which Christ suffered ; namely , the cursed death of the Crosse , by which death he deserued the Holy-Chost for vs , to crucifie , that is , to pull downe the strength of sinne , that though it be , yet it may not rule in vs .

Tim.

But how may we vnderstand this , where it is written ( that our olde man is crucified with him ) sithence the death of Christ was past long before this , how then crucified with him ?

Sil.

Wee are to vnderstand it thus : that when Christ suffered vpon the Crosse , the corruption of our nature was imputed to him as to our surety , who once bearing the punishment of it , doth not onely for euer take away the guilt from vs ; but doth daily by his spirit ( which by that death he merited for vs ) kill and crucifie that our olde man , that it may not raigne in his members : therefore it is heere written in the present time , that our olde man is crucified with him , to teach vs , that howsoeuer his death was but once suffered , yet the merite thereof and efficacy is euerlasting in al those which are one with him by faith ; therfore he is said in Hebrews to haue purchased eternall redemption .

Tim.

What instruction for manners and amendment of life , will arise from hence , that our old man is crucified with Christ ?

Silas .

First , wee can neuer sufficiently abhorre our corrupt nature and the lusts that spring from it , sithence it was that which nayled Christ to the Crosse. Secondly , we must labour to feele the vertue of Christ crucified in the mortifying of sinne , and then wee may assure our selues of the benefit of Christ crucified , in the forgiuenesse of sin . Lastly , as Christ gaue himselfe wholly to the crosse for our sakes , so ought wee to striue against all and euery sin , not bearing nor nourishing any one sin , but keeping vnder one as well another ; seeing Christ spared none of his members and parts of his body , which were all and euery one payned for our sinnes , euen from his head to his feet .

Tim.

What doth this word ( body of sin ) signifie ?

Sylas .

The whole man ( Body and Soule ) as he is borne of his parents , and comes into the world corrupted by sin ; and albeit not the body alone , but the whole man through out , in his minde , will , affections , and all bee infected with sin : yet for good reason doeth the Apostle liken sinne to a body , calling it the body of sin , ( that is sin which is as a body . ) First , to teach vs that sin is a thing subsisting and of force in vs . Secondly , because it hath innumerable lusts , as it were so many members annexed to it . Thirdly , though sin bee seated in the Soule , yet the desires of sin are executed by the members of our body , as by instruments . Lastly , because sinne is conuayed into the soule at the first by meanes of the body .

Tim.

What is it to destroy the body of sin ?

Sylas .

Quite to abolish it , and to take it out of our nature that it should not be at all ; but this thing is not performed during the time of this life , it is still in doing , and certainly shal be perfected in the end of our life ; therefore it is said to be destroyed , as if it were already done : & this is the end and marke that Christ aymes at , in the worke of our sanctification , which we are stil to striue toward , thogh we cannot attaine it while we liue , hauing sin still abiding and dwelling in vs : howbeit the spirit of sanctification so farre preuaileth against our sinnes , as that they cannot rule in vs , and make vs henceforth to serue sin , as we were wont to doe before our sanctification .

Tim.

‛ Declare vnto vs now what it is to serue sin ?

Sylas .

It is to do that willingly which sinne would haue done , when men doe freely and readily execute by the members of their body , that which sin desireth and lusteth : and on the other side , the not seruing of sinne , is when the motions and desires of sin , are not obeyed either in wil or worke , but be cast out of our thoughts , words and deedes , as much as may be .

Tim.

What is the difference betweene the hauing of sin , and the seruing of sin ?

Silas .

Such as is betweene the hauing of a naughty seruant , and the suffering him to rule all in the family . Euery godly man hath sin , but hee keepeth it vnder , as a seruant or slaue , not suffering it to command or beare rule in them . The wicked , they both haue sin and serue sin , because they resist it not , but suffer it to beare rule in them ; as a Lord or King carrying all the powers of body and soule after it mightily .

Tim.

Seeing some men do fulfill some motions of sin which yet do not serue sin , and others do abstayne from some acts of sin which yet doe serue sinne , how then may it be known who serue sin , and who do not ?

Silas .

The seruice of sin is manifested by the obedience How many wayes the seruice of sin is knowne . to the desires and lusts of sin ; as it is written . His seruants we are to whome we obey ; and this obedience is manifested by yeelding vnto sinfull thoughts , in consent of our will , and in practise of our life . Also by striuing for our lusts , and defending of them : by hating and disliking them which reproue vs ; by louing such as sooth and flatter vs in our euill wayes ; by vpholding and mantayning sinne in others ; by giuing fauours and appoynting rewardes vnto sins and vices .

Tim.

But some there are which outwardly reeld obedience vnto the word , who yet are seruants of sin , how shal they bee discerned of themselues and others ?

Sylas .

They are to bee discerned and knowne by these How Hypocrites be discerned from true Christians . markes following . First , though they do in their outward actions yeeld obedience to the word , yet they doe still retaine the yoak of sin , for they loue not those duties which yet they do for sinister respects of profit , or prayse , or pleasing themselues or others : and those sins which they leaue vndone , yet they still like them in their hearts , as the people of Israel being deliuered from the bondage of Tharao , looked back into Egypt in their thoughts , wishing themselus there againe ; so it is with these men , they leaue the outward act of sin , and yet loue sin , hauing their hearts set vpon it . Secondly , the seruants of sin , though they forsake many sins , yet not all their sins they stil keep some beloued sin , either of their trade , or of nature which they serue as their mistresse : and though they do sundry duties touching the outward deed , yet they leaue vndone some duty , as necessary as any which they doe , because it crosseth their lustes . Thirdly , those sinfull actions which they doe forsake , and those good duties which they doe persourme , they doe but for a time ; for they are soon weary of well doing , and returne to their sins as a dogge to his vomit . Lastly , they that be the seruant of sin , both in the good which they do , and in the euill which they would doe , they are ledde and driuen by corruption , that is the ground-work and beginning of all their actions , they walke after the flesh , not after the spirite : the flesh ( that is their sinfull nature ) is the pipe after which they dance , and the guide which they follow .

Tim.

But tell me what are we to learne by that word ( henceforth ) in the 6. verse ?

Sylas .

That the Gospell doth look forward to the time to come , it respecteth not what beleeuers haue beene before their repentance and turning to God : but requireth that henceforth , that is from the time of their conuersion forward , they should carefully serue God by doing his wil , fo rs king the seruice of their sinfull lusts : see the like place in Acts 17. 30. and Ephe. 4 , 17. 1 , Pet. 4 , 2. Which affoords a great comfort vnto those which morne for sinne , and a speciall admonition vnto such as be yet secure : it will bee sufficient to either of these , it henceforth they look vnto it , mourning and loathing that which is past , beeing carefull hereafter no more so to sin .

Tim.

What be the reasons which may disswade all men from the seruice uf sin ?

Sylas .

Very many and sorcible : First because the seruice of sin is a spirituall bondage , the end of which seruice is shame and euerlasting death . Secondly , if we serue sin wee cannot serue Christ , for no man can serue two such contrary maisters . Thirdly , it is contrary to our vowe in baptisme , where wee promise that wee will forsake sin and serue God . Lastly , wee are by mortification dead and freed from sin , and therefore we are not to serue it .

Tim.

How do ye make playne this last reason ?

Sylas .

By a comparison of naturall death and the effects thereof , which our Apostle doeth touch in the seauenth verse ; when hee sayth , they which are dead are freed from sin : the meaning whereof is this , as they which are naturally dead , cease from their sins , which they were wont to doe whiles they liued : so beleeuing Christians which are spiritualy dead by mortification , must resolu to cease from their former sins .

Tim.

But wee cannot bee so free from sinne as men that are dead , for they sin not at all , whereas there is no man liuing that sinnes not .

Sylas .

True , it is so ; yet the godly Christian is free from sin in a twofolde respect . First , because the guilt and punishment of sinnes is forgiuen him by Christ . Secondly , because he doth no more follow the impulsion or motion of sinne , but as a bondman deliuered and ransomed from some cruell Lord , doth not now any thing at the commandement of that Lord , whose yoake he hath shaken off . So it is with true beleeuers , being once deliuered from the dominion and rule of sinne , they are no more vnder the gouernment and becke of sin , and though they bee not free from the corruption of sin , which cleaueth to their nature as skin to their flesh or as the flesh to their bones : yet they are free from the command and compulsion of sin , not any more to bee ruled and ledde by it , but by the spirite of Christ .

Tim.

By what tokens may it bee knowne to our selues and others , when we be thus freed from sinne ?

Silas .

By these tokens : First , a person freed from sin , hath not any purpose to sinne , but is determined in all things to please God so farre as grace shall enable him , and frailty suffer him . I am determined to keep thy righteous iudgements , Psal. 119. Secondly , he feares sinne as How and by what signs our freedom from sinne is manifested . the greatest euill , as it is saide of Esra , that hee feared God greatly , Esra 7 , 10. Thirdly , hee is verie watchfull ouer himselfe , resisting the verie motions in euil . Fourthly , he shunneth euery occasion of sinne . Fiftly , he prayeth heartily and continually against the power of sinne . Sixtly , if he sinne at any time , it is with godlye greefe , which causeth fresh repentance , neuer to bee repented of , 2 Cor. 7. Seauenthly , he laboureth to pul others out of the bondage of sinne , and to keepe from sinning , such as are set free there-from , especially such as bee vnder his charge . Eightly , he is ioyfull and heartily thankfull for his owne libertie in Christ , and for the freedome of others , Rom. 7 , 24. Lastly , he loues Christ which hath freed him , and tenders the glory of Christ his deliuerer , aboue his owne saluation , Rom. 9 , 2.

DIAL . V.

Verses 8 , 9 , 10 , 11. Wherefore , if we bee dead with Christ , wee beleeue that we also shall liue with him . Knowing that Christ being raised from the dead , dyeth no more ; death hath no more dominion ouer him . For in that he dyed , hee dyed once to sinne : but in that he liueth , he liued vnto God . Likewise thinke yee also , that ye are dead to sinne , but are aliue to God , through Iesus Christ our Lord .

Tim.

WHat is the drift and purpose of this Text ?

Silas .

To admonish all Christians , that they may in no wise liue licentiously in sin , sithence they receiue this mercy from God , to haue communion both with the death and life of his Sonne , both for mortification of sinne , and for newnesse of life ; and this to bee the drift , appeareth by the twelfe verse , Let not sinne therefore raigne , &c.

Tim.

What is the sum & substance of this Text ?

Sylas .

It sets forth the doctrine of sanctification , by comparing Christ and his members together in these 4. things , wherein they are one like the other . First , as Christ dyed once for sin , so all his members are once to dye to sinne . Secondly , as Christ being dead did liue againe , so all his members are quickned by him to liue a new life . Thirdly , as the life which Christ now liueth is perpetuall and can neuer bee againe extinguished by sin or death , so all his members shall perseuer to the end in newnesse of life . Lastly , as the end of Christs death , was to take away sinne , and as the glory of his father was the end of his life ; so it is in his members , their mortification shall quite abolish sin at the last , and the vprightnes of their life , tends to the glorifying of God , who takes himselfe much honoured , when his bee holie , as hee is holie .

Tim.

Tell vs now the meaning of the wordes , what is it to be dead with Christ : and also what it is to liue with him .

Sil.

To be dead with Christ , it is to haue communion or fellowship with his death , for the mortification of our sinnes , by the vertue and power of his Spirit , which his death merited for vs ; and to liue with Christ , is to haue communion with his life , or to be partakers with his life , whereof there be two degrees . The first degree is the life of grace in this world , whereby beleeuers are enabled to thinke and do in some measure thinges pleasing vnto God . The second degree is the life of glorie , which they shall haue and liue in heauen in all perfection , louing God , his Angels , and Saintes with all their heart , soule , and strength .

Tim.

What are we to learne from hence , that such as die together with Christ , shall also liue with him ?

Silas .

Two thinges : First an instruction , that dying to sin , and newnesse of life are inseparable . For he that hath the first , cannot but haue the latter . Secondly , a consolation that the life of Christ is annexed to his death : for they are sure to haue part with him in his life , both of grace and glory , that haue part with him in his death . So the Apostle saith , We beleeue it ; that is , we are certainely perswaded of it , that the life of Christ belongs to vs , if we be dead to sinne ; it is no matter of opinion or coniecture , but of faith .

Tim.

What things learne we out of the ninth verse ?

Sil.

First , that Christ was dead to take away sin , touching guilt and dominion . Secondly , that he was raised from death to life again . Thirdly , that his life is no more subiect to death , for it cannot againe be quenched with sinne and death ; whereupon doth follow these two most comfortable things . First , those sinnes of ours , which were imputed to him , he hath wholy abolished and freeed himselfe from them . For if any one of our sins were not taken away by him , either he must not rise from the dead , or being risen , he must returne againe to dye : for where sinne remaines vnremooued , there of necessitie death hath power , because it is the stipend of sinne . Secondly , that as Christ hath freed himself from our sins & death , so he wil free his mebers wholy from them both . For he tooke our nature vpon him , to that end , to chase sinne and death out of it , as it is written , He came to destroy the works of the deuil , 1 Iohn 3. Also in his death & resurrection he bare our persons , and for vs and in our behalfe ouercame sinne and death , as if wee our selues had done it .

Tim.

Vnto what vses will the knowledge of these thinges serue vs ?

Sil.

This knowledge must serue vs to these vses . First , to prouoke our thankefulnesse vnto Christ , who hath wrought our liberty from sin and death , the two maine enemies of our saluation . Secondly , to encrease our hatred of , and our strife against sinne , in a ioyfull hope of full and perfect freedome from it by Christ .

Tim.

What other thing is there to be learned out of this 9. Verse ?

Sylas

That Iesus Christ was once not onely dead , but vnder the dominion and power of death ; not as one constrayned as it he could not haue kept him selfe from the power of death , but willingly because he would obey his Fathers decree , who had appoynted that death ( for our sin ) shouldseaze vpon him & hold him as prisoner in the house of death for a time : & this is the lowest degree of Christs humiliation , contayning the true meaning of that article of his descension into hell : hell signifying the graue , according to the phrase of scripture ; and descending into the graue , was the putting of his body vnder the dominion of death for a certain space . The vse of this is to teach vs humility , that the same mind be in vs which was in Christ ; who at hee abased himselfe to such a vile condition for our good , so ought wee in humblenesse of minde to serue and profit others , though they bee our inferiours , and though wee should put our selues to doe very meane or hard things for their sakes .

Tim.

What is contayned in the tenth verse ?

Sylas .

The end of Christs death , which was to abolish and wholy take away sin , both touching the punishment and the power of it : therefore it is saide , hee dyed once to sin , that is , to take away sin from his members , by that one death , which he once suffered . Also it containes the end of his life , which he now liueth in heauen ; to wit , the glory of his Father : therefore it is written that he liues to God , that is , to the praise of God , and in his glorious presence , or most gloriously .

Tim.

What are we to learne from this , that Christ is said to dye once to sin ?

Sil.

First , that our sinne was the cause of his death . Secondly , that sin in the elect shall be destroyed and taken away by the merit & vertue of his death : the time wil come ( to wit after this life ) that the children of God shall bee as free from sinne , as Christ himselfe is . Thirdly , that for the destruction of sinne , it was sufficient for Christ once to dye , and therefore the sacrifice or offering of Christ in the popish Masse to take away sinne , is absurd and abhominable : it is absurd because it implies a taking away of sinne , without death , and a sacrifice for sinne without bloud , or else an iteration of his death , or often shedding of his bloud , all which is most absurd : it is abhominable , because it is directly against the Scripture , which speaketh of Christ as of one once dead , and once offered . Secondly , because it doth derogate from the allsufficiency and perfection of Christs onely sacrifice in his death ; for if his sacrifice bee sufficient for this purpose to take away sinne , their sacrifice of the Masse is superfluous ; if this be needfull , then Christs is weake .

Tim.

What other thing learne we from hence , that Christ dyed but once ?

Silas .

That it is sufficient for vs , once to be mortified , and once to dye to sinne , from whence wee may gather that they are in an error , which thinke that the grace of mortification and repentance , may be wholly lost ; for then Gods Children must twice dye to sinne : howbeit though the grace of sanctification is but once giuen , yet Christians must labour to cherish & preserue that grace , with purpose neuer to returne againe to the seruice of sinne , as Christ neuer returnes vnto the Graue .

Tim.

Why is it said that Christ raised from the dead lines to God , seeing he alwayes liued vnto God , euen afore his death ?

Sil.

Christ after his resurrection from the dead , doth otherwise liue vnto God , then he did before his death . For though it be true , that alwayes euen before his death as well as after , he was led by the spirite of God , and did all things to the praise of God ; yet before his death hee so liued to God , as hee had in him as in one who was a true man , the infirmities of our nature , wearinesse , hunger , thirst , cold , &c. and vpon him as vpon our surety all our sinnes charged and imputed ; but after his resurrection hee so liueth to God as his manhood is wholly freed from all infirmity of nature , and imputation of sin , being most perfectly glorified .

Tim.

What is contained in the 11. verse ?

Sil.

It is the conclusion of the comparison betweene Christ and his members : the effect and summe whereof is this , that what thing was done in Christ , the same thing ought to be done in his members . For as Christ once dying doth euer liue to God , so his members are once to dye to sinne , and perpetually to liue to God .

Tim.

What is meant heere by our liuing vnto God ?

Silas .

When not sinne but the Spirit and the word of God bee the grounds of all our thoughts , wordes , and deeds .

Tim.

How is this spirituall life whereby we liue to God , to be preserued and maintained ?

Silas .

First , by the meanes of spirituall nourishment , 1. Food . the flesh and bloud of Christ , spiritually eate and drunke by faith . Secondly , by recreation , to wit ; singing of 2. Recreation . psalmes with ioyfulnesse . Thirdly , by exercise of prayer , 3. Exercise . repentance , and good workes . Fourthly , by sleepe , 4. Sleepe . euen by meditation of the worde , Law , and Gospell . Fifthly , by phisicke , and good vse of afflictions , both vpon 5. Phisicke . our selues and others . Sixtly , the auoyding of hinderances , 6. Remouing impediments . as namely of sinne , euill company , euill example , euill counsell . Psal. 1 , 1. and 26 , and 119.

Tim.

What further instructions are we to take out of this 11. verse ?

Sil.

First , the death and life of Christ is not for himselfe , but for vs which beleeue in him ; therfore as Christ dyed and liued for vs , so let vs thinke our selues bound to liue for the good of others . Secondly , whatsoeuer good thing beleeuers haue , which concernes the spirituall and heauenly life , they are beholden only vnto Christ therefore : which must helpe vs first of all to beate down the pride of our heart , and to make vs humble , seeing we can neyther dye to sinne , nor liue to God , nor do the least good thing but through Christ . Secondly , to quicken our loue and thankfulnesse more and more toward Christ , by whom we haue all our grace , and looke for al our glory . To Christ therefore which hath sanctified vs and giuen vs fellowship with his death & resurrection , both for remission and for mortification of sinne , bee thankes and praise for euermore , Amen .

DIAL . VI.

Verse 12. Let not sinne raigne therefore in your mortall bodies , that ye should obey it in the lusts thereof .

Tim.

WHat is the drift of this Text , and what doth it containe ?

Silas .

To perswade those which are sanctified , not to suffer the grace of the Spirit to bee idle , but to set it on worke , for the suppressing of sinne which remaineth in our nature . These wordes of our Apostle , containe an exhortation to that purpose , and heere beginneth the second part of this chapter ; the first part was doctrinall , this latter part is paraeneticall or hortatory .

Tim.

What be the parts of the exhortation contained in this 12. verse ?

Silas .

Three : First , the substance of the exhortation , [ Let not sinne raigne in you . ] Secondly , the reason why wee should not suffer sinne to raigne , in these words , [ Therefore ] and [ Mortall . ] Thirdly , the meanes how to hinder the kingdome of sinne , [ By not obeying the lusts of sinne . ]

Tim.

Now expound the words , and tell vs what doe yee call [ Sinne ? ]

Sil.

The corruption and pronnesse of our nature to all Est peccatum , luèt non imputalur Sanctis . Augustin . euill , this naturall corruption is heere called sinne : first , because it is the punishment of the sinne of our first parents . Secondly , the matter and cause , roote and fountaine of all other sinnes . Thirdly , because it hath the proper nature of sinne .

Tim.

How proue ye that it hath the proper nature of sinne ?

Silas .

First , it is the transgression of the Law , Rom. Reatus tollitur in Baptismo , non corruptio & macula . Idem . 7 , 7. Secondly , it striueth and rebelleth against the motions of the spirit , Rom. 7 , 23. I see a law in my members rebelling &c. Thirdly , because it engendereth death , which is the fruit of that which is properly sin . Rom. 5 , 14. Original concupisence is sin formally , and not the matter or mother of sin . and 6 , 23.

Tim.

When may sin be sayd to raigne ?

Sil.

When the lusts and motions of sinne are confented vnto , and followed without resistance , or when it is done readily , which sin willeth and commandeth to be done .

Tim.

What is meant here by the body ?

Sil.

The whole man consisting of Soule and body ; now he doth rather name the body then the soule , because sin is first conuayed into the soule by the body , and afterward executed and fulfilled by the body , as an organ to the soule in committing of sin .

Tim.

What are the instructions that we are to learne from this exhortation thus expounded ?

Sil.

First , though sin cannot but still be in the regenerate ; Euery sin original and actual raigneth in the vnregenerate , not so in the godly . yet it ought and may be kept from raigning , else this exhortation were vaine . Secondly , that it behooueth euery child of God to doe his part and endeuour that sinne may not raigne . Thirdly , where this care is not taken to resist sinne , there it will raigne as a tyrant , or rather as a King .

Tim.

What reasons may stir vp Gods children to a care of hindering the kingdome of sinne , so much as euer lyeth in them to doe ?

Sil.

First , seeing Christ hath put into them the grace to Therefore . mortifie their sin , it is their part not to suffer it to bee idle & vnfruitful ; but to labour more and more to keep vnder and maister that enemy which Christ hath already begun to slay and destroy . Secondly , because wee are mortall Mortal . and subiect to death , therefore our resistaunce of sin must be the stronger , seeing it will shortly haue an end . Thirdly , if we striue against the kingdome of sin to hinder it , we are sure to conquer it , otherwise it will ouercome vs to our euerlasting shame and destruction .

Tim.

But what needeth this exhortation to the faithfull , in whome sinne cannot haue any kingdome , because Christ is their King , and ruleth them outwardly by his word , and inwardly by his Spirit ?

Sil.

It is very needfull , because by their owne care and endeuour in resisting sinne , it is kept from exercising any rule or kingdome ouer them . God who will not haue sin to rule in his children , the same God willeth his children not to bee secure , but to doe what they can to stoppe and hinder the power and course of sin in themselues : GOD workes by meanes .

Tim.

Tell vs now what is the speciall meanes to hinder the kingdome of sin ?

Sil.

Not to obey it in the lustes thereof ; whereby this word ( lust ) is meant not corruption of nature , but the first stirrings thereof , euen all the euill desires and motions that spring from it , which may appeare to bee so by these reasons . First , because he doth distinguish sinne from lust , as the roote and cause from the fruite and effect . Secondly , because he speaketh of lusts in the plurall number , saying lustes and not lust ; this shewes that hee meant not naturall corruption , which is one entire thing dispersed into the whole man ; but those diuers and many wicked motions and desires which come of it , whereof wee may reade the particulars , Rom. 1 , 29. 30. 1 , Cor. 6. 9. 10. Gala. 5. 19. 20 , 21. Colos. 3. 5. and Titus 3 , 3. Such an heape , sea , or worlde of euill lusts there bee lurking in our nature , as so many enemies to fight withall .

Tim.

Now ye haue told vs what is meant by lusts , tell vs what it is not to obey these lusst ?

Sil.

Neither to practise them in our workes nor somuch as to consent vnto them in our will , with great watchfulnesse and continuall prayer to withstand all motions and occasions of sin .

Tim.

What is the doctrine we learne from hence ?

Sil.

That such as will keepe sinne from raigning , must keepe downe the first motions thereof , which may be declared Obsta principijs sero medicina paratur , cum mala per longas conualuere moras . by these similitudes ; first of woundes and diseases in the body , which being lookt vnto at the first , bee more easily cured , whereas being let run too long , they growe desperate and cureles : Also of Fields and Gardens where the weedes beeing neglected too long , will ouergrow the corne and good hearbes . Lastly , of warriours who set vppon their enemies , where they finde them feeblest ; so sin being in time resifted , ere it get hold on our will , or break foorth by the members of our body , is kept from bearing rule ouer vs and held vnder as a slaue and vassall .

Tim.

What other meanes are there by which sinne must bee kept from raigning ?

Silas .

This forenamed meane , hath other subordinate meanes as helpes thereunto , when God will worke by them . First , meditation on the word read and heard . Secondly , exercise of priuate prayer , and daily confession of knowne sinnes . Thirdly , admonition of the godly . Fourthly , Christian fasting . Fifthly , auoyding the occasions of sinne , and the company and counsell of wicked men . Pfal. 1 , 1. and 26 , 4 , 5. Prouerbs , 1 , 10.

DIAL . VII .

Verse 13. Neyther giue ye your member , as weapons of vnrighteousnesse vnto sinne : but giue your selues vnto God , as they that are aliue from the dead , and giue your members as weapons of righteousnesse vnto God .

Tim.

WHat is the summe of this Text ?

Silas .

It hath an illustration or further setting forth of that which was taught in the former verse , by a borrowed speech from warriours or Souldiors , which beare weapons in defence of those Kings or Lords vnder whom they serue . Whereby the Apostle giueth vs thus much to vnderstand , that as kings are maintained in their Kingdome by the ready obedience of their subiects in peace , and by their willingnesse to fight for them in time of warre : so the raigne of sinne is furthered by the same meanes , and hindered by withdrawing these meanes ; that is , by not obeying nor fighting for the lusts of sinne , as a King must needes fall and come downe when his Subiects will not obey him , nor beare weapons against his enemies .

Tim.

What is meant by [ Giue ? ]

Silas .

It is as much as to exhibite and voluntarily to present our selues before sinne , to doe the lusts of it ; as Souldiours of their owne accord shew themselues in presence of their Lords and Generals , to take commandement from them . Whereby we are put in minde that we are so ready and prone to go after the motions of sinne , as no seruant is more ready to doe his maisters will . We doe naturally offer our powers of body and mind to receiue commandements from sinne , as from a Generall and Commander .

Tim.

What is meant by [ Members ? ]

Silas .

It signifieth all faculties and powers of body and soule , euen our whole selues ( as it is expounded in the next part of this verse , ) and the reason why the Apostle doth call our members [ Weapons , ] it is to agrauate the matter , euen to teach and shew thus much vnto vs , that when we put soorth that strength and force that is in vs , As weapons may be vsed by a good Subiect , or a Rebell , so the body is an indifferent thing . Theophylact. to striue for the lusts of sinne , to execute them , therein we doe fight against God , and in Giant-like manner beare weapons against Heauen ( though sinners thinke not so , ) as if he would prouoke the Almighty vnto battaile : as the Philistims waged war against the israelites , so our peruerse rebellious nature with her faculties fighteth against God .

Tim.

What is meant by sinne , and why is vnrighteousnesse ioyned with it ?

Silas .

By sinne is meant the naughtinesse of our nature springing from the first sin of our parents , wherwith the Apostle doth yoke vnrighteousnesse in this place , to teach vs , that we can doe no sinne , but that therein wee shall deale vnrighteously with God , whom wee disobey and dishonour ; with our selues , whom we defile and destroy ; with our neighbour , whom we hurt in body , soule , name , or goods , or with all three actions .

Tim.

Now that ye haue expounded vnto vs the words , tell vs what we are further to learne , out of the former part of this verse ?

Sylas .

These two things : first , what all men would doe naturally , if we were left to follow our owne corruption ; namely this , wee would breake out into open rebellion , to make warre against God in defence of our sinfull lustes , as mutmous souldiours and 〈◊〉 beare weapons against their lawfull Captaine or Soueraigne . And this indeed is the estate of all natural vnregenerate men , howsoeuer 〈◊〉 perceiue it not , all the powers that bee in them doe fight against God , not a sinew nor a vaine of theirs but it warres against their Creator , as Achab sold himselfe to doe wickednes , and the Ephesians sinned with greedmes : which is a most perillous estate , wherein a man ( if hee could chuse ) 〈◊〉 not liue a minute of an hour for a million of worlds . For if it bee a dangerous matter for a Subiect to rise vp in armes against an earthly King ; how extreamly dangerous must it needs bee to 〈◊〉 〈◊〉 against the King of Heauen , who in one instant can destroy both body and soule in hell 〈◊〉 ? Secondly , wee learne hence what it is that euery child of God by grace may doe and ought to doe ; to wit , to striue and fight most willingly , not for the lustes of sin , from the tiranny whereof they are deliuered , but to do the will of Christ Iesus their new Lord , to whome they are subiect in respect of creation , redemption , conseruation , and dominion .

Tim.

Come nowe vnto the latter part of this sentence , and tell vs what is meant ( by your selues , and by giuing your selues vp to God ? )

Sylas .

Body and soule with all the saculties of both , which we doe giue vnto God , when wee are ready to take knowledge what is the will of God , and to liue thereafter , fighting now as much against sinne , as wee were wont to striue for it .

Tim.

But how can we giue our selues to God seeing we our Not I ( sayth Paul ) but the grace of God in me . 1 Cor. 15 , 2. selues can do nothing ? it is God must do all in vs .

Sil.

This text speaketh to regenerate persons , and these are saide to doe that , which Gods grace makes them able to doe . Secondly , Gods grace and mans indeuour agree well together , as efficient and instrument ; here our endeuour is called for , that wee stirre vp the grace that is in vs , and not suffer it to lie still and be idle .

Tim.

What is meant by the ( dead ) and what is it to be ( aliue from the dead ? )

Sil.

By ( dead ) he meaneth those which were spiritually Ephe. 〈◊〉 , 1. dead in sinne : these are saide to bee made aliue when they are raysed vp by Christ from their sinnes to liue the life of grace , hauing the spirite of Christ put into them to moue and leade them to do good things vnto his glory , in the obedience of his will .

Tim.

What instructions are we to learne from hence ?

Sylas .

We learne from hence our duty , and the reason Help the pore with those hands with which ye oppressed the poore : let those feet run to Church which once ran to Idols : let that toung &c. of it ; our duty is this : that being regenerate we must be as prompt and forward to serue God , as other men to serue sinne , while they be vnregenerate . The reason hereof is equall ; that seeing God hath made vs nowe aliue by grace , that once were dead in sinnes , therefore we are bound very readily to obey him , by whome wee are translated from the death of sin vnto the life of righteousnesse .

Tim.

What are we to learne further , by the last wordes of this text ?

Sylas .

That when we once come to God , we must contend Ga. 5. 17. and fight for him against our owne sinful lusts , as before we fought for our lusts against him .

DIAL . VIII .

Verse 14. For sin shall not haue dominion ouer you , because ye are not vnder the law but vnder grace .

Tim.

HOw is this text deuided ?

Sylas .

The parts of this text be two reasons ; one subordinate to the other , the latter to the former .

Tim.

What is the drift and purpose of this text ?

Sylas .

To encourage men to striue and make resistance against sinne , by a reason of great force and waight : this reason is taken from the certaine hope of victory ; if wee striue lawfully against sin wee shall ouercome it in part at least , it shall not ouercome vs wholly or finally ; for among all other thinges , these two ought most to preuaile with Christians , to make them stoutly and manfully to fight against 1 Part. sinne . First , that our quarrell or cause is good ; for we stand with Christ our redemer , with his word and glory , Goodnes of the quarrel , and hope of victory , the two whetstones of a Souldiours courage . against sin , both his and our mortall enemy . Secondly , that of our strife there will come a good and happy issue in the end , euen the conquest of sin : therefore wee are to quit our selues like men and to bee strong ; for if Dauid fought most valīatly against Goliah , because he was assured of the victory ; and if worldly souidiours bee animated and whetted on to fight , when they haue but a likelihoode of 1 Sam , 17. 36. victory : how much then ought Christians to striue against sin , being certaine of the victory ? the Apostle in the word of truth assuring vs , that if wee fight , sin shall not haue dominion ouer vs ; it may and must remayne in vs as a mutiner , but shall not raigne ouer vs as a conquerer .

Tim.

What other thing is to bee learned from the first words of this text ?

Sylas .

That sin will exercise dominion and rule , where it is not resisted ; for it is certaine that sinne must either be kept vnder as a slaue , or else it will bee aboue as a tyrant to domineere , which is an exceeding great and harmful matter . For better it were to be a slaue vnto the most crueltyrant in earth , then to be vnder the dominion of sinne ; because earthly tyrants can but hurt and kill the body : but this tyrant sinne , if it be suffered to rule and haue dominion , will destroy both body and soule for euer ; for the wages of sin is death . Rom. 6. last verse .

Tim.

Let me heare now how ye proue that sin shall not haue dominion , so we striue against it ?

Sylas .

Because wee are not vnder the law , but vnder grace .

Tim.

Expound the words , and tell vs what is meant by law ?

Sylas .

Not the ceremoniall , nor the iudiciall law , but the morall law , which in tenne commandements teacheth our duty to God & our neighbor . That this law is meant , may appeare by these reasons . First , there is no reason to speake of any other law , for it is besides the Apostles purpose . Secondly , it appeareth by the 7. verse of the 7 , Chapter , where an instance is giuen out of the morall Law . Thirdly , it is the morall Law which by forbidding of sinne doth encrease sinne , and stirreth vs more to goe after sinne , and so makes it more hard to be ouercome .

Tim.

What is it , not to be vnder the Law ? shew vs this somewhat For our corrupt nature is more bent vnto that which is forbidden . How still subiect to the Law . plainly and distinctly .

Silas

I hus much : to be deliuered and set free from it , as the wife is deliuered and set free from her dead or diuorced husband : so Christians are no more subiect to the Law . For howsoeuer Gods Children after their regeneration are still subiect to the regiment and doctrine of the Law , and are still bound to yeeld obedience to it as to the witnesse of Gods will , and the rule of our life , yet beleeuing persons are freed from it , in sundry other respects . First , they are freed from the Law , as touching How free from it . the curse & malediction , whereof in the former Chapter . Secondly , as it is a Schoole-maister to compell and inforce vnto duty , 1. Tim. 1 , 9. Thirdly , from the rigor of the Law , as it doth exact perfect obedience , but giues and brings no helpe to performe any thing towards it . Lastly , they are freed from it as it is the vigor & strength Iubet , non Iuuat . of sinne , more and more encreasing and stirring it vp by forbidding and prohibitions ; for this is the naughtinesse of our crooked nature , more earnestly to run vpon such Nitimur in vetitum , cupimus semperq , negata . euils as we are most restrained from , and in this last respect are we said in this place not to be vnder the Law .

Tim.

What is it that we may learne from hence ?

Silas .

That the godly being freed from the Law , as it is the vigor and strength of sinne , sinne now will be the more easie to be mastered , so they striue against it ; euen as a woman by the lack of her husband is much the weaker and sooner ouercome : so it is in this case , sin without the Law to strengthen and stirre it vp , is as a wife without her husband , as in Chapter , 7 , 1 , 2 , 3.

Tim.

Tell vs now what is meant by grace , and what it is to be vnder grace ?

Silas .

Grace signifieth the free forgiuenesse of our sinnes through the merite of Christs death : in this sence the Apostle vseth the worde Grace in the former three Chapters , wherein he intreateth of Iustification . Secondly , it signifies the gracious helpe and assistance or the worke of Gods spirit , for the mortification and killing of sinne ; and so it is vsed in this Chapter , where he intreateth of Sanctification . Now ( to be vnder this grace ) is to be in such an estate , as to haue the Spirit of Sanctification to raigne in vs and rule ouer vs , as a husband ouer his wife , and a King ouer his Subiects .

Tim.

What instruction gather ye from hence , that wee are vnder grace ?

Silas .

That the faithfull need not feare that sinne shal conquer them if they striue against it , because the grace that ruleth in their hearts , is stronger then sinne : as if the Apostle should say , Be strong , quit your selues like men and fight valiantly , and suffer not sinne to raigne ; for he that is with you , to wit , the spirit and grace of God , is mightier then your enemie sinne that is against you , you are both graciously pardoned your sinne , and graciously assisted . The Prophet Elizeus when his seruant was in 2 Kings . 6 , 15 , 16. feare vpon the sight of the Aramites army , did thus comfort him , saying ; Feare not , for they that are with vs are more then they that are against vs : in like manner must true beleeuers encourage themselues against sinne , to thinke that a stronger then it , is on their side ; for though 〈◊〉 be stronger then nature and naturall strength , yet grace is stronger then it .

DIAL . IX .

Verses 15 , 16. What then ? shall we sinne because we are 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.

WHat doth this Text contayne ?

Silas .

An answere of the Apostle Paul vnto a cauilling obiection , made against his former doctrine . 1. Part. Obiection .

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 Titus . 1,9 . haue skill not onely to teach the truth , but how to meet 2. Part. Answere . 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 1 , Cor , 6 , 20 , Luke 1 , 74 , 75 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 , as the righteousnesse of faith is to haue sinne forgiuen by Christ . Secondly , that this is the beginning of eternall life , to leade heere a righteous life , which is the entrance of it , and the way to it . Thirdly , because he would haue none to thinke that life Psal. 119 , 1 , & 112 , 1. 2 , Pet , 1 , 11. eternall is due to obedience , in such sort , as death eternall is due to sinne . For this is due as merite , the other by the promise of mercy : the one is a debt and stipend of sinne , the other is of grace , and a fruite of righteousnesse , depending on Gods meere goodnesse , and not on mans desert : for how can creatures and Children make their Creator and Father indebted ?

DIAL . X.

Verse 17. But God be thanked that ye haue beene the seruants of sinne : but ye haue obeyed from the heart the forme of doctrine whereunto ye were deliuered .

Tim.

WHat doth this Text containe ?

Sylas .

A new argument or reason to perswade the Romanes , and in them all Christians , to resist the motions of sin that they may serue God . Which reason is fetched from the benefit of their deliuerance from sinne . For which it behooueth them to become thankful , by auoyding that which might offend , & doing that which may please such a Benefactor . Their deliuerance is declared and set forth , first by the Soueraigne cause and worker of it , to wit ; God himselfe [ I thanke God . ] Secondly , by the contrary , to wit ; their former estate , [ Ye were the seruants of sinne . ] Thirdly , by the meanes whereby it was wrought , to wit ; the Doctrine of the Gospell , which is like a forme , stampe , or mould . Fourthly , by the effect of their conuersion , which was willing and sincere obedience to God . Lastly , by the vse or end wherefore this benefite was bestowed , Verse 18. that henceforth they should not serue sinne from which they were freed , but righteousnesse vnto which they were now become voluntary seruants .

Tim.

What Instructions do ye gather from the first words 1. Part. [ I thanke God . ]

Silas .

First , whosoeuer be deliuered from sinne , may heere learne , that their deliuerance is not in their owne power , but is the worke of God , and they are beholden to him for it . Hence it is , that all regenerate persons , are called the workemanship of God , Ephes. 2 , 10. Secondly , in this example of Paul , wee learne to reioyce and be thankefull , as well for the conuersion of others , as for Ephes. 1 , 3. our owne : and this is indeede a note and a marke of one Phil. 1 , 3 , 4. truely conuerted , to be vnfaignedly glad for the worke of Gods grace in others .

Thirdly , this teacheth , that the end of our freedome Ephes. 1 , 6. from sinne , in respect of God , is his owne prayse , that hee might be acknowledged , praised , and thanked . Lastly , the Apostle would shew , what a great benefit it is to be deliuered from the tiranny of sinne , for which God cannot be sufficiently thanked . Also he bewrayes the affections of a godly Pastor .

Tim.

In what estate were they before GOD conuerted them ? 2. Part.

Silas .

They were the Seruants of sinne , which is the common estate of all the elect before their new byrth ; they all and euerie one of them , are first the seruants of sinne , before they are the seruants of God , Rom. 5 , 6 , 8. 10. Acts 26 , 18.

Tim.

What is it to be the Seruants of sinne ?

Silas .

To be held vnder the dominion and rule of sin , being wholly obedient to the lust thereof . No slaue or Seruant is more subiect to the will of his Lord , then we are vnto lusts and desires of sinne : so that wee can will , Gen. 6 , 5. thinke , speake , or doe nothing , but what sinne will and Co. of . 1 , 21. commaunds . And this is a most fearefull and dangerous estate , much worse then the cruell tyrannicall bondage and slaueric of Egypt . For first , that bondage was of the bodye onely , but the seruice of sinne is of the whole man , bodye and soule . Secondly , in the bondage of Egypt they serued men ; but heere in this bondage , seruice is done to sinne and Satan , most vile Lords which commaund most base and silthy workes . Thirdly , in the bondage of Egypt , the most harme was temporall , losse of libertie , smart and paine of body : in this seruice of sinne , the losse is eternall , euen destruction in hell for euer , without the infinite mercy of God . Fourthly in this bondage vnder Pharaoh , they had a sence of their thraldome , and desired liberty ; in this seruice of sinne , men do not so much as suspect themselues to bee bound , but thinke themselues to be free & despise liberty , Re. 3 , 17. Lastly , in al outward bondage , they which be bond can help themselues , as by running away , or by entreaty , or by ransom : in this bondage we lie stil as it were bound hand and foote , til God by his mercy deliuer vs , not so much as the least thought of relieuing our selues .

Tim.

Tel vs now to what purpose the Apostle puts them in minde of their former bondage ?

Silas .

First , by the remembrance of it to humble them and to keep them from being puft vp with their present graces , when as they shall call to minde what they were once , worse then beasts , yea worse then nothing . Secondly , to prouoke them to a great thankfulnesse vnto him , who freed them from so heynous a yoake . Lastly , to moue them to withdrawe their hearts further off from that vile seruice of sinne , which they haue so well escaped ; as no slaue will returne to that tyrant from which Luke 17 , 32. he is deliuered ; so neither ought sinners to looke backe againe . Remember Lots wife .

Tim.

What other thing may we obserue in this , that he saith We were the seruants of sinne , not , That ye are the seruants ?

Silas .

That such as bee freed from sinne , though they still haue sinne in them , yet they are no more seruantes to sinne . For they haue changed their Maister and their Liucry , and are become seruants to a new Lord , to wit ; Christ Iesus their Redeemer .

Tim.

Shewe vs now by what meanes our Conuersion was wrought ? 2. Part.

Sil.

By the Doctrine of the Gospell , which in this respect is in Scripture called the Arme of God , Esay 53 , 1. An immortall seede , 1 Pet. 1 , 23. The sauour of life , 2. Cor. 2 , 16. The power of God to saluation , Rom. 1 , 16. A forme or a mould , as in this Text fitly . For as a mould or forme vseth to leaue behinde it such a print or Image as it selfe hath , vpon such things as are put vpon it , or into it ; so doth the Gospell , it altereth the minds & hearts of men , and maketh them lke it selfe , that is to say , ful of heauenly wisedome and holinesse . And heerein consists the difference betweene the Doctrine of the Lawe , and the Doctrine of the Gospell . The Doctrine of the Lawe forbiddeth vs euill , and commandeth vs good , but putteth no strength in vs to forbeare the one , or to doe the other ; and therefore it is called the Ministery of the letter : whereas the Doctrine of the Gospell teacheth vs Faith , Loue , Hope , Repentance , Patience , &c. and withall imprinteth the selfesame graces in vs ; giuing vs power to be that which it would haue vs to be . Therefore , is it tearmed the Ministery of the Spirit , and of righteousnesse , 2 Cor. 3 , 8 , 9.

Tim.

What are we to learne by this , where it is sayd [ That we are deliuered into this forme ? ]

Silas .

Two things : First , that in our conuersion and freedome from sinne , we our selues do nothing towards it at all , but suffer God to worke vpon vs ; as the waxe or Non agimus , sed agimur ; sumus merè passiui . clay receiueth the print of the seale or mould , themselues doing nothing , but suffering the impression only of the Seale or mould . Secondly , we haue continuall neede to haue the stamp of heauenly doctrine put vpon our Soules , because the image or forme of godlinesse which wee haue from that doctrine , receiues continuall decay by our owne negligence and Sathans mallice . Hence it is that the Apostle speaking here of the godly Romaines , sayeth in the present time that they are deliuered , to teach that the worke of our sanctification , is not a worke of a day or a yeare , or to be perfected by one or two , or a few Sermons , not till death come .

Tim.

What may this put vs in mind of , that the doctrine of the Gospell is the effectual Instrument both to begin and to perfect our deliuerance from sin ?

Sylas

It serues to surre vp a great loue vnto the doctrine of the Gospel , seeing it is the means of our conuersion . Secondly , it shews of what great efficacy that doctrin is : when God is pleased to worke by it , it can pull our heartes from sinne , and knit it vnto God ; and can make vs be like vnto God , who before did beare the Image of Sathan . Thirdly , wee ought to haue those which bring this doctrine in reuerence and loue , acknowledging them and hauing them in singular reputation for their worke sake . 1 Thess. 5 , 13. Their feet ( euen their basest and foulest parts ) ought to be beautifull vnto vs . Rom. 10 , 15. What is the estate then , or what will bee the end of such as hate and rise vp against Leus , despising prophesy ?

Tim.

What manner of obedience is this that the Gospell vseth to worke ?

Sylas .

It is from the heart , that is to say , such as is both voluntary and vnfaigned , not compulsory and hypocritically : In words and outward shew to serue God , is not enough , like them . 〈◊〉 , Tim. 3 , 4. and this is a speciall marke whereby to try the truth of our owne conuersion , when we finde that wee can willingly and in a good vprightnesse , apply our selues to doe these things which be commanded in his word , being contrary to our lustes : this also must encourage all men which But inwardly from the hart , Origen . bee conuerted , to sticke to the seruice of Christ , without looking back , seeing they willingly put themselues into it , being by his grace , of vnwilling made willing .

DIAL . XI .

Verses 18 , 19. Being then made free from sin ye are made the seruants of righteousnesse , I speake after the manner of men because of the infirmity of your flesh ; for as ye haue giuen your members &c.

Tim.

WHat doth this text contayne ?

Sylas .

Three new reasons to disswade from liuing in the seruice of sin .

Tim.

What is the first reason ?

Sil.

Because Christ hauing set them free from the bondage 1. Reason . of sin , they are not now bound to obey the lusts of it : as bondmen and seruants doe giue obedience to their Lords , whiles they are their seruants , but being once free , they do not serue them any more : nay now they ouer-rule sinfull lusts , or else in vaine they profesle Christianity ; it is to no purpose to put on the purple kingly robe , if there be no man to command ; so in vaine to professe thy selfe a Christian , if thou hast no commaund ouer thy passions and lusts .

Tim.

What is the second reason ?

Sil.

They are made the seruants of righteousnesse , therefore 2. Reason . they must not serue nor obey sin but God ; this reason may be declared two wayes . First , by comparison of bodily seruants , who are carefull to please their maisters , so ought Christians to be , being Gods seruants , Rom. 14 , 4. Secondly , by consideration of his goodnesse and bounty , whome wee serue , declared both in the manifolde good things , spirituall and corporall which wee haue from him ; and in those which we further hope for , to wit , the preseruation and sustentation of our liues in this world , and eternall life in heauen with God and his Angels .

Tim.

Let me heare of you what we are to learn by this that he calleth them the ( seruants of rigteousnesse ) which bee the seruants of God ?

Silas .

It helpeth vs to distinguish the true seruants of God from the counterfeit : for such as truely serue God , haue care to please him by dooing the righteous things which he commandeth in his word . Whereas false seruants neglecting his righteous precepts , do yet professe themselues to be his seruants , and therefore bee his seruants in name onely , and not in truth and deed .

Tim.

What is the third Reason ?

Silas .

The third reason is taken from things which be 3. Reason . like or equall , as thus : The elect before their conuersion diligently serue sinne in doing the lustes thereof ; therefore being conuerted , they must with like diligence serue God in doing his will reucaled in his word .

Tim.

What doe ye consider in this third reason ?

Silas .

1. The preface or entrance . Secondly , a similitude with his parts , which setteth downe two parts of Gods seruice , 1. subiection , 2. warre with sinne .

Tim.

Now shew vnto vs in what words the preface is contained , and the meaning of the words .

Sil.

The preface is contained in these words ( I speake after the manner of men . ) This phrase hath sundry significations , one is this : I require no harde matter , but such as men are able to performe . The second is this , I require no vniust thing , but such as any that hath the reason of a man , would grant to be equall and iust . Thirdly , I speake plainly and familiarly , as euery man may easily vnderstand me , fetching a similitude from common matters knowne to all men , because ye should the better perceiue what I say . Of all these expositions the last is best to be allowed of , because of that that followeth in the verse , where he borroweth his comparison from the worldly affaires of men , such as all men by reason and common experience knew and were well acquainted with .

Tim.

What is the cause why the Apostle would teach the Romanes after such a plaine manner , by comparisons from easie and homely things ?

Silas .

Because of the infirmity of their flesh , by which is meant their carnall and corrupt vnderstanding , which hindereth that they could not receiue heauenly thinges , being taught them in profound and exacte manner , as appeareth by the example of Nicodemus , and also by the words of our Sauiour to him , Iohn 3 , 12.

Tim.

What were the instructions gathered from hence ?

Sil.

Three-fold : First , it concerns Ministers , that they apply themselues in their teaching , to the capacitie and rudenesse of their hearers , which being rude , therefore the plainer we speake , the better it is . The second , concernes hearers , for whom it is safest to bee taught with the greatest plainnesse that may be , because of the weaknesse of their vnderstanding ; which euen in regenerate persons is more carnall then spirituall , their blindnesse and ignorance being far more then their sight & knowledge . Lastly , it reprooues such Ministers which teach darkly and couertly , affecting obscuritie in matter and in maner of teaching ; and such people as loue to bee so taught , loathing simplicity .

Tim.

Now come to the similitude it selfe , and tel vs whence it is fetched ?

Sil.

From worldly matters , wherein it is vsuall for seruants to serue their seuerall Maisters , with like diligence and promptnesse ; which the Apostle doth thus fit to his purpose . It is meete , that Christians should bee as willing , forward , and cheerefull in seruing God , nowe they are regenerate , as they were in seruing sinne before they were regenerate , seeing bodily seruants equally please their Lords .

Tim.

What be the partes of this similitude or comparison ?

Silas .

Two : First , a proposition , contained in these words [ As ye haue giuen , &c. ] In which words is contayned the conditions of that seruice which the elect yeeld vnto sin , while they are naturall men .

Tim.

What conditions do ye obserue in their seruice to sinne ?

Silas .

These foure : First , they wholly serued sin [ Your Members ] that is to say , your selues . Secondly , they serued sinne with all readinesse , and with their whole strength [ Ye haue giuen ] that is , yee haue willingly presented your selues before sinne , as a Seruant before his Lord to do his will . Thirdly , they did and fulfilled not one , but all manner of sinne , which is meant heere by vncleannesse and iniquity . Fourthly , they proceeded & went forward from one degree of sinne to another ( To commit iniquitie ) whereby is meant the outward work of sin , and that they rested not in the inward lust and consent of sin .

Tim.

What doth vncleannesse and iniquity signifie ?

Silas .

Vnder vncleannesse bee contained sins that tend to our commodity and pleasure ; and vnder iniquity such sinnes by which we are iniurious and hurtfull vnto our Neighbour .

Tim.

What is the secondpart of this similitude ?

Silas .

It is an application of the former proposition , contained in these wordes ( So now giue your Members , &c. )

Tim.

What thinges do ye obserue out of the second part of this reason ?

Sil.

These foure things : First , the elect beeing conuerted , are bounde to serue God with the whole man , Iustitioe seruiendum . 1. libenter . 2. vigilanter 3. celeriter . 4. potenter . 5. ardenter . 6. indesinenter . [ Your Members , ] that is your selues . Secondly , they must do it with great readinesse and alacrity [ Now giue . ] Thirdly , they must serue God in euery duty , [ Righteousnesse , which hath our dutie to man , and Holines which hath our dutie to God . ] Lastly , they must goe forwards , and profit daily in godlinesse and in the seruice of God , as they did before in the seruice of sin and wickednesse . For there is no standing at a stay : Men goe backeward , which go not forward in goodnesse ; and the Nature of Non 〈◊〉 , & deficit , qui non proficit , sanctifying grace , is to grow and encrease to perfection , as Scripture and all experience teach vs : wherein men may take a true triall of themselues , whether they bee led by the spirit of sanctification .

DIAL . XII .

Verse 20 , 21. For when ye were the Seruants of sin , ye were free from righteousnesse . 21. What fruite had ye then in those things whereof ye are now ashamed ? For the ende of those things is death .

Tim.

WHat doth this Text containe ? Summe .

Sil.

Two things : First he declareth the cause why they did so diligently follow the lusts of sinne before their conuersion , verse 20. because they were free from righteousnesse . The second part is argumentatiue , 1. Part. giuing reason why sinne ought not longer to be serued but resisted rather .

Tim.

What is meant by righteousnesse ?

Silas .

Not the righteousnes of Christ imputed to beleeuers , ( yet they were free from that also ) but the righteousnesse of workes , which is a quality infused into the soule to conforme or frame it after the will of God in their desires and actions ; and it is Gods Image after which man was made in his creation , and restored in his regeneration .

Tim.

What is it to be free from this inherent righteousnes ?

Silas .

To be vtterly without it , and void of it , and a stranger from it . As before verse 17. to bee free from sin , signifieth a cleane riddance and deliuerance from all sin , If vnregenerate men be free from Iustice , then they haue no inclination at all to it , saith Beza . touching guiltinesse and rule of sinne : so heere to bee free from righteousnesse , is to want it , and to bee without it wholly ; but yet not so as if vnregenerate persons had no kinde of righteousnesse , for they haue a ciuill righteousnesse , which consists in outward workes beefore men : thus wee reade of Paul , that as touching the righteousnes of the Law he was vnblameable , euen then when hee was a Pharisie , Phil. 3. of which our Sauiour saith in the fift Chapter of Mathew , That except our righteousnes exceed that which Pharisies haue , wee cannot enter into the kingdome of Heauen . The righteousnesse then which vnregenerate men are voide of , it is Christian righteousnesse , which is not in externall duties and obseruation before the world , but in purenesse and cleannesse of heart before God .

Tim.

What is the instructions from hence ?

Silas .

First , it teacheth a true cause why naturall men doe so greedily striue for the fulfilling of the desires of sinne : the cause is , for that they are vtterly without righteousnesse Homo 〈◊〉 liber est a 〈◊〉 , non ab 〈◊〉 , inquit Aquinas . or grace , which should hinder or stoppe their study and course in sinning . As an vntamed Colt runncs headlong hauing no rider or bridle to stay him , or as Children grow rude and wanton , being without Tutors or guides ; so they which are free from righteousnesse which should bridle their nature , must needs sinne Iustily and horribly . Secondly , it sheweth the miscrable condition of naturall and vnregenerate persons , in that they are stript of all grace , and so are wholly bound to sinne , and kept vnder the heauy yoke of corrupt lustes . The darkest night hath as much light as they haue grace , the veriest vassall and Gally-slaue hath as muth freedom as the seruants of sinne haue ; which should breede in all Voluntas quoe libera est in malis idco non est libe rain bonis , quia non libcratur a christo , inquit Anselmus . naturall men a desire to be out of this estate , and a thankfulnesse in such as are already pulled out . Thirdly , it serues to confute two sortes of men . First , such as stand for liberty and freedome of will without grace , because wee being before our regeneration altogether bondmen to sinne : there cannot be therefore in vs , any freedome Mali habet libertatem culpabilem . Ansel. of will unto goodnesse . Secondly , such as hold workes preparatiue in naturall men , disposing them vnto grace : whereas they being free from righteousnesse , cannot doe any workes but sinnefull ; and sinnes ( seeing they merite death ) cannot dispose them vnto grace and life .

Tim.

What is the other thing contayned in this text ? 2. Part.

Sylas .

It is an argument to disswade and draw the godly from the seruice of sinne taken from the fruite of sin in this life , which is shame , and from the end of it after this life , which is eternall death . The argument may be thus framed ; All Christians stand bound to auoyd that which is filthy , bringing them shame , and that which is harmefull breeding their death : but sin if it be serued and obeyed , it will engender both shame and death ; therefore the seruice of it is of all Christians to be carefully auoyded .

Silas .

What bee the generall instructions from this 21. verse ?

Tim.

First , where sin goes before vnrepented of , there of necessity by the ordinance and iustice of God , shame and death will follow after , these be the fruites which sinners must reape euen as they sow . Secondly , we are to learn from hence , that howsoeuer men are not ashamed whiles they are in the act of sin , yet afterward though they haue repented , as these Romaines had , the memory of their sin doth breed shame and trouble of minde . Lastly , the children of God , because they haue much flesh and corruption remayning in them , had need to be awed and held to their duties , by fearefull threatnings , where of there is vse , euen for the most godliest to helpe to subdue their sturdy nature .

Tim.

Nowe expound the wordes of the 21. verse , and tell vs what is meant by fruite ?

Silas .

Commodity , gaine , or profit ; this speech of the Apostle hath a mocke in it : for hee well knewe that there came no fruit of such things , but by this meanes he thought to presse and vrge their conscience more forcibly , when they should perceiue that they had spent their time in things whereof there came no credit or profit , but both shame & losse euen eternally : this must cause euery one examiue himselfe in euery act , whether he serue sin or righteousnes .

Tim.

What are the things whereof the Romaines had cause to be ashamed ?

Silas .

Two things generally ; first , vnpurenesse of life and conuersation , see Chapter 1. 24. 25. &c. Secondly , vnpurenesse of their religion , they beeing both worshippers of Idols . and prophane in their manners . Rom. 1. 20. 21. 22. &c. These things were accompanied with shame ( that is to say ) with griese and perturbation in minde and conscience in the fight of God , vppon remembrance of these their offences against him : for the shadow doth not more necessarily attend the body , than shame doth sin , which maketh conscience blush within , aswel as red checks without .

Tim.

How many wayes is shame taken in scripture ?

Sylas .

Two wayes ; first properly , that affection so called , which appeares in the countenance by blushing : this is natural shame , which commeth either for griese of some dishonesty already done , or for feare of some dishonesty that may be done . This kinde of shame is common both to good and bad , and bringeth forth in them both certain common effects , as to cause them to change their minds , to bee loth to come in presence , to doubt least they doe not please others to discourage them in their duties , and somewhat to disquiet them : finally , touching this affection of naturall shame , this counsell is to bee giuen , that it bee so cherished in all , ( in young folkes especially , to be made a bridle to keepe from filthy things ) as care be taken least it grow vehement and excessiue . Secondly , * * This is means in the text - Some at al are not ashamed of their sins , as Sodomites Ierc. 3. 3 Some hauc shame without repentance as Cain . Icre . 2. 26. Some shame and repent . Ier 31. 19. shame is vnproperly taken , for trouble or griese of conscience , being cast down & abased before God ; the former may be called shame of face , and this latter shame of conscience , when no shame-faced man is so dashed out of countenance before men , for offending against common honesty and ciuility , as the soule and conscience is ashamed for some sin wittingly committed against Gods law : this shame considered in it selfe , and as it is in the wicked , is a part of the torment of hell , but as it is in the godly it is blessed , as a meanes to keep them from running into hell , being a fruit and consequence of their repentance ; as in these Romanes who nowafter their conuersion , had shame for things done afore .

Tim.

What things doth this shame of conscience work in the children of God , and in the wicked of the world ?

Sil.

First , it causeth the godly to come into the presence of God with reuerence and fear ; but it maketh the wicked to shun his presence , as Adam , who after he had sinned hid himselfe in the thicket of trees ; and Cain who hid himselfe after hee had murdered his brother . Secondly , it maketh the godly to blame and accuse the sins which they haue done , with detestation and forsaking them ; as it is written Ier. 31 , 18 , 19. of Ephraim , Hee was ashamed ; but it hardeneth the wicked in their euils . Thirdly , it prouoketh the godlic more vnto dutie , but from the wicked , it taketh al heart of doing any good dutie . Fourthly , it helpes the godly vnto true peace at the last , whereas it is but a torment vnto the wicked , and beginning of their hell . Lastly , the godly are ashamed of God that he should knowe their sinnes ; but the wicked are more trobled that the world doth take knowledge of their sinnes . This is it that vexeth them .

Tim.

What aduice is to be giuen concerning this shame of Conscience ?

Sil.

A double aduice vnto Gods Children . First , that it should serue to stay them from committing sin , seeing shame and griefe will follow it . Secondly , when they feele this godly shame and griefe , after any sin vnheedefully done , let them thanke God for such a mercie . Also , vnto the wicked this aduice is to be giuen , that it moue them to hasten their repentance , as they desire to auoide confusion of Conscience for euer in hell , whereof their shame of sinne heere is both a part and an enterance , if it be not looked vnto .

Tim.

Seeing all euill is the fruite of sinne , wherefore doeth the Apostle mention shame onely ?

Silas .

The reason is , because shame doth alwayes follow sinne , so doth not other euils . Secondly , shame followes vs in euery place , but wee doe not in euery place meete with affictions and other euils . Lastly , if as often as we sinne , God should strike vs with some euill , wee should neuer abide it ; therefore , it is best for our profit to haue such a gentle monitour as shame is , to pluck our conscience by the eare , and to iogge vs on the Elbowe ; that wee may be stayed from doing euill when wee are tempted , or from going on , if we haue yeelded .

Tim.

What is the next Reasons to hold vs from sin ?

Tim.

It is taken from the end of sinne , which is death ; by which is meant the second death , which is called eternall death ; in which we may consider two things : first a separation of the whole man from heauenly glorie . Secondly , a destruction of the whole man in hellish paine .

Tim.

What is meant heere by [ End ? ]

Silas .

This word signifies eyther the cause for which a thing is done , or it is put for the last terme of any thing ; so it is vsed heere . For men do not sinne for this cause , that they may dye eternally , yet eternally death is the tearme of the seruice of sinne , which doth determine in fearefull and endlesse destruction . The reason whereof is this : First , because in sinne eternal Iustice is offended . Secondly , wicked men if they might liue alwayes , they would sin eternally , and therefore are worthy at the last to be punished with death eternall .

Tim.

Now tell vs the Instruction that we are to learn from hence .

Silas .

It would serue to keepe vs from yeelding obedience to sinne , if we would often and earnestly thinke of the end of sinne . He that desires to be preserued from the seruice of sinne , had great neede to remember foure things . First , his owne end . Secondly , the end of the world . Thirdly , the end of well-doing . Lastly , the end of sinne , which is most bitter woe and paine , without all end .

DIAL . XIII .

Verse 22. But now being freed from sinne , and made Seruants to God , you haue your fruit in holinesse , and the end euerlasting life .

Tim.

WHat doth this Text containe ?

Silas .

Two Reasons to perswade the seruice of God . One , because the fruite of it is in holinesse in this life : the other , because in the end it brings vnto life eternall . These reasons are set downe in forme of a comparison ; three contraries being compared together . As first , God is set against sinne . Secondly , holinesse against shame . Lastly , eternall life against death . The summe of all is this ; As the seruice of sinne bringes foorth shame heere , and destruction for euer , so holinesse and life eternall , are the fruites which follow the seruice of God : therefore we stand bound to embrace godlinesse , and to eschue vnrighteousnesse and sin .

Tim.

What is it to be freed from sinne ?

Silas .

To be deliuered from the tiranny of sin , that it should haue no power to rule ouer vs . For heere hee entreateth of Sanctification .

Tim.

What learne we by this , that he saith [ Now ye are freeed from sinne ? ] and wherefore doth he vse the Verbe of the passiue signification [ being made Seruants of God ? ]

Silas .

Wee learne that there was a time when as they were the seruants of sin , but are now at this time escaped out of that bondage . And he vseth the Verbe of the passiue signification ( saying , wee are free , and wee are made seruants to God ) to teach vs that of our selues we are prone to sin , but not to serue God , without a speciall and effectuall working of God in our hearts ; making vs to be that by Grace , which by Nature wee could neuer be . For we are not borne but made the seruants of God ; we are not the seruants of God by our own endeuour , but we are made such by Gods spirit ; we are borne the seruants of sin , but we are made the seruants of God : and that we are the seruants of God , it may appeare by our hearty obedience vnto the will of God in all things , as the seruants of sinne are manifested by obeying the lusts of sinne throughout .

Tim.

What is meant here by holines ?

Silas .

Praise by encrease of holinesse , as appeareth by this , that it is set against shame howbeit the Apostle chuseth rather to mention holinesse then prayse , because though prayse be due vnto the seruice of God , yet such as exercise themselues in doing the will of God , doe often liue vnder reproach ; whereas encrease of inward holinesse , to the praise of the godly in the eies of God and good men , doth alwaies follow well doing , as a wholesome fruit for Gods children , when they haue serued God . They bee indeede woorthy of praise , but they may and doe misse of it , at the hands of this vnthankfull world : yet they are sure of this , that the more paines they take in seruing God , the more holy they shall bee , and their conscience more vndefiled : also they shal reape praise amongst all good men , and with God their Father ; and this is no small encouragement to make men more earnest in the seruice of God , to consider that they shall bee blessed of God , with greater purity before him , and more praise among his children . For though Gods childeren are to doe well , not onely nor chiefly for gayning praise or holinesse to themselues , yet these things which will follow of their owne accorde by the ordinance of God ( as the shadow doth the body ) put some heart and cheerefulnes into them ,

Tim.

What other thing do we learne from this , that we haue our fruit in holines ?

Sylas .

That the full rewarde of seruing God , is not altogether laide vp in the world to come ; but there is much giuen vnto them in this world , both in corporall and spirituall blessings . For as the children of Israel tasted of the fruite and good thinges of the land of Canaan before they entred into it : so it pleaseth GOD to giue vnto his seruants euen here in this life , some fruite of their obedience to him , to confirme their hope of that reward which they shall haue in the life eternall ; hence their graces are likened to first fruites . Rom. 8.

Tim.

What vse is to be made of this ?

Sil.

It reproues those that say that there is no profit in the seruing of God . Secondly , it serues to whet the harts of Gods children more obediently to please and serue him , when they shall by good experience perceiue that their seruice prooues fruitefull in spirituall respects , as well as in outward regards .

Tim.

Rehearse nowe the second reason to encourage our selues vnto the seruice of God ?

Sylas .

It is the same which was vsed in the 17. verse , namely , that this seruice will end well , euen in life euerlasting : and therefore wee must giue our selues carefully to serue God ; for men haue reason to follow that hard , which is sure to end well .

Sil.

What doth the Apostle here vnderstand ( by life ? )

Sylas .

Heauenly happines and glory , which is therefore shadowed out and signified by this terme of life , because of all earthly things , life is most delightfull and precious . This life or heauenly happines consists in these two things ; first , in the absence of all euill both from soule and body . Secondly , in the presence and perfection of all good , both bodily and spiritually .

Tim.

What are we to learne hereby , that this life iscalled euerlasting ?

Sylas .

Thus much , that our heauenly happines is not for dayes or yeares , but endures for euer , euen as long as God endures , without any limitation of time , or measure of greatnesse .

Tim.

In what sence doth the Apostle say , that this life euerlasting , is the end of Gods seruice ?

Silas .

In a threesold sence ; first , that it is a cause mouing vs to labour in good duties . Secondly , because it is the terme or end wherein our seruice shall determine . Lastly , because it shall bee giuen vs as a free rewarde vnto all our trauails in godlines , at the end of our life ; euen as rewards vse to be giuen vnto labourers at the end of the day , when the worke is done . For our short and meane seruice is not worthy of that lasting and glorious blessednesse : but God of his goodnesse , according to his free mercy , hath promised and ordained , that such as seruc him soundly and constantly , should liue for euer in celestial glory .

Tim.

What profit are we to make of all this ?

Sil.

It should preuaile with all Christians to make them 1 Cor. 15 , 9. v. last . serue God , not only more diligently , but cheerefully and constantly , considering their labour in seruing God shall Hcb , 6. 7 , 8. not be in vaine , but shall haue such a great recompence of reward . As souldiours endure much in hope of victory and Math , 5 , 12. spoile , and merchants vppon expectation of a commodity Rom , 8 , 13 , 1 Cor , 9 , 25 , a Tim , 4. 13. in the end ; also husbandmen labour hald for a good haruest : so should Gods children doe , to attaine eternall life at last : yea somuch the more and rather , because of such an excellent and eternall glory in the end .

DIAL . XIIII .

Verse 23. For the wages of sin is death , but the guift of God is eternall life , through Iesus Christ our Lord .

Tim.

WHat doeth this text contayne ? what is the scope and summe of it ?

Sylas .

It proues that death followes sinne , because it is the wages which is due vnto it : and it also proues that life doeth follow good workes ; yet not so as death comes after sing ; for this follows by way of iustice , but the other by free fauour .

Tim.

What is meant here by sin , by wages , and by death ?

Silas .

By sin is meant the corruption of nature , beeing the matter and mother of all sinnes , and it selfe a sin : and by wages is meant properly victuals , paid by the 〈◊〉 omaine Emperours to their souldiours ( as their wages , ) in recompence He meaneth death in general , of what kind soeuer . of their seruice : and by death is meant both natural , violent , and spirituall , but especially eternall death : all which in diuine iustice be as due to sinne , as wages to soldiours .

Tim.

Why is this death called the stipend or wages of sin ?

Silas .

Because it is rendered as due , and paid worthiiy to the merit of such as fight for their lusts ; euen as souldiours which warred for their Emperours , deserued their stipend in that behalfe .

Tim.

What consider ye in eternall death ?

Silas .

Two things , the substance and circumstance , the substance of eternall death hath two parts : First , separation from Gods presence , blisse , and glory , which is called in Scripture , the casting out of his kingdome . Secondly , destruction of body and soule , each to haue seuerall torments . The circumstances be sixe ; first the place , a pit , a dungeon , a prison , a lake . Secondly , companions be the Diuels and his Angels , and the whole route of the Reprobate . Thirdly , darkenesse , blacker and thicker then that of Egypt , there shall bee a continuall night . Fourthly , eternity , euen as long as God endureth , for the worme neuer dyeth , nor the fire neuer goeth out . Fifthly , sinfull concurrences , as hatred of God , blasphemy , despaire , &c. Lastly , weeping and gnashing of teeth . This wages though it be due to all sinne , yet it is not rendred to all sin and sinners , because this payment was exacted of Christ , in behalfe of all elect beleeuers , who are discharged from it in their owne persons .

Tim.

What are the instructions that doe arise from hence ?

Silas .

Three : The first whereof doth concerne the vnrepentant , who still serue sinne , to warne them that betimes they shake off such a Lord as sinne is , which renders such deadly and damnable wages . For the performance whereof , let them consider these foure thinges : First , that in respect of their sinnes past , it may moue in them a great griefe to thinke that they haue earned and worthily deserued such a stipend . Secondly , a searching out , and particular confession of such sins as haue raigned in them , and made them worthy of so deep a punishment . Thirdly , great care and endeuour to refraine from occasions of such wickednesse in time to come : and lastly , to aske earnestly of God forgiuenesse through Christ , and the grace of true repentance . The second instruction doth concerne such as haue repented , and left the seruice of sinne ; they are first to be thankfull to Christ , who hath freed them from such a wretched wages due to their sinnes , himselfe taking the whole punishment vpon him . Secondly , it prouokes them to humblenesse , to remember what misery they haue escaped . Thirdly , it doth admonish them neuer to returne againe vnto the seruice of sinne , but to study rather how to please such a redeemer , which hath for giuen them such a debt : after the example of the woman , Luke 7 , 47. who loued much , because much was forgiuen her . Now the third and last generall instruction , is that which concernes all men both good and bad , who may learne from hence what a dangerous thing sinne is , to which such wofull wages of due doth belong . Secondly , what a terrible thing Gods To the beleeuing penitent finners , all sinnes be veniall , and all be mortal to the vebeleeuers . iustice is , which doth repay such bitter recompence to such as offend against it . Thirdly , what cause there is for all Christians to tremble at the least motion of sinne in themselues , and to auoide al occasions of sinning with all their power . Finally , this proueth all sinnes in their owne nature , to be mortall and none to be veniall , for he speaks of sins generally , that death is their wages .

Tim.

Tell vs now how he doth proue that eternall life doth belong to good workes ?

Sil.

Because the guift of God is eternall life through 2. Part. Iesus Christ our Lord . The which words doe affoorde vs this reason : God doth freely giue eternall life to such as liue well , and Christ Iesus merited it for them , therefore they must at the last be brought to it .

Tim.

But why doth not the Apostle say , that eternall life is the wages of righteousnesse , as he said before that eternall death is the wages of sinne ?

Sil.

If we had perfect righteousnes , eternall life should Leuit , 14 , 5. Gal. 3. be rendred vnto vs as wages , because God hath said , Do this and liue ; but wee haue it not , for our owne righteousnesse Rom. 10 , 5 , 6. is vnperfect and therefore in rigor of iustice deserues rather death then life .

Tim.

But ere we goe any further , satisfie me I pray you , how these words ought to be read ?

Sil.

They haue these two seuerall readings ; first , Eternall life is the gift of God , and then they teach vs this lesson , that eternall life doth follow our good workes and holy life , as death followes sinne , yet not as a due debt , but as a free gift . The second reading is thus : The grace of God is eternall life ; and then it hath this meaning , that true holinesse which God of his grace and free gift giueth vs , is eternall life ; ( that is to say , ) leadeth and bringeth vnto eternall life , as a way bringeth a man to the place where he would be ; and as one must passe through the running place to the goale , so by holinesse must all true Christians passe vnto life eternall : this latter is the fitter and better reading , more agreeing vnto the phrase and scope .

Tim.

What doe ye call eternall life ?

Silas .

The full fruition of celestiall ioyes , without any possibility of loosing them , so long as God himselfe liues . And therefore are they called eternall ; because there is no end of them : and they haue the name of life put vpon them , to teach of what great value and price they bee ; of all earthly things , life beeing most pleasant and precious .

Tim.

What instructions are we to learne from hence ?

Silas .

First , we learne that our saluation is Gods free gift , both as touching the beginning and end of it , and comes not by our merites eyther in whole or in part . Secondly , Christians must encourage themselues to leade a 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 woman 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 ; Of this freedome therebe three reasons in verse 4. 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 Verse 1 , 2 , 3 , 4 , 5 , 6. 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 From v. 6 . 〈◊〉 14. 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 From v. 14. to the end . 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 Verse 1 , 2 , 3. 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 Verse 4. foorth euill workes as Children to death : but our corruption By the Law is meant neither Law of Gospell , or of Nature , or of Romanes , but Moses doctrin . 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 to marry our selues to Christ , as to a new husband , by his spirit to bring foorth good works ( as fruites ) to God .

Tim.

What thinges are we to learne from this example of Mariage ?

Sil.

First , that the bond of Mariage is exceeding strickt which nothing but death can dissolue and breake . True The bond of marriage by Law diuine & naturall , is indiuidable vntill death . it is , that Adultery doth breake the knot of marriage , and the Iewes gaue vnto their wiues , bils of diuorse by permission , to auoid an inconuenience ; yet the Apostle doth truely say of the wife , that she is bound till death , because he speaketh of a marriage well ruled and rightly Adu'torium sohut vniculum gouerned , wherein nothing hath force to loose the knot saue death : Marriage by Gods institution ( which Paul heere respecteth , ) was to continue so long as life lasteth , Gen. 2.

Tim.

Whereof should this put vs in mind ?

Silas .

Of the exceeding great care that both Parents Quod faciendum nist semel , deliberandum diu . and Children-should haue about the entring into this estate of marriage , which doth oblige and tie persons euen till death : that which is but once to be done , & lasts for the space of life , carying continual weale or woe with it , had neede long to be thought of before it bee done ; rashnesse is the mother of late repentance , in marriage especially therefore be wise .

Tim.

What other thing is to be learned out of this example ?

Silas .

That the woman being married , hath not power ouer her owne body , which by the Law of marriage is subiect to her husband , for lawfull begetting of Children . A woman is three wayes bound to her liuing husband , first she is the mans power , second ly she may not depart from him , Thirdly , she is an Adulteresse if shee marry to another . Therefore if she withdraw her body from her husband and giue it to another man , shee committeth that most odious and most dangerous sinne of Adultery , so doth the man likewise , if he giue the power of his body for generation to any other saue vnto his wife ; but if so be that adultery bee committed by either partie , seeing the offending partie by Gods law ought to dye , and is ciuilly dead , therefore the innocent party by vertue of the Law is free to marry where they will , the knotte of marriage being loosed . Mat. 5. 32 , and 19. 9. Also heere we learne the lawfulnesse of second marriages . Lastly , that the law doth rule ouer the liuing onely , not at all ouer the dead , because the liuing can keepe or breake it , so cannot the dead .

DIAL . II.

Verse 4. Euen so yee also ( my Brethren ) are dead as concerning the Law by the body of Christ , that ye should be coupled to another , euen vnto him that is raised from the dead , that we should bring foorth fruites to God .

Tim.

WHat doth this Text containe Heere bee three reasons to prooue vs free from the Law . 1. beecause we be dead to the Law . 2. we be married vnto Christ a second husband 3. we must fructisie and bring Children to this husband .

Silas .

An application of the former example , contained in these words [ So ye my Brethren are dead vnto the Law . ] The summe whereof before beeing deliuered more at large , may be contracted into these few words . As the wife is free to marry to another , her former husband beeing dead : so the lawe and sinne beeing dead , through the death of Christ , the beleeuers are free to ioyne themselues vnto Christ , raised vp againe , ( as vnto a second husband ) by his Spirit to bee made fruitefull in good workes , as before they had beene full of sinnefull workes , while they were subiect to the coaction and prouocation of the Law .

Tim.

What be the parts of this application ?

Silas .

Foure : First , the freedome of beleeuers from sinne , their first husband . Secondly , the meanes thereof , ( to wit , ) the body of Christ crucified . Thirdly , the end of this freedome , that they may marry vnto Christ beeing raised from the dead . Fourthly the effects of this marriage , the bringing foorth fruites to God .

Tim.

Now expound the wordes , and tell vs why he calleth the Iewes his brethren ? 1. Part.

Sil.

First , they were his kinsmen according to the flesh , and such are called brethren in Scripture . Secondly , they were of the same profession and Religion , beeing common worshippers of one true God .

Tim.

What meaneth this , when he saith , ye are dead to the Law ?

Silas .

Thus much : as if hee had said , ye are mortified The seruitude of the Law stood in these three things , 1. declaration of sinne . 2. in the condemnation of it 3. in increasing of it . From all which , Christ hath sreed the elect . or dead to sinne , or sinne is extinct , as touching the dominion and power which it was wont to haue ouer you , in regard whereof , the law cannot now exercise his force eyther to condemne vs as guilty , or to constraine vs vnto sinne . Therefore ye are dead in respect of the Law by the mortification of your sinnes , so as the law cannot be the vigor and strength of sin , as heeretofore it was wont to doe .

Tim.

Why doth hee not rather say , the Law is dead to you , then you are dead to the Law ?

Silas .

Because of the infirmity of the weake Iewes which dwelt at Rome , who attributing too much vnto Imbccillitatis indaeorum rationem babu't ct eorum offensionis vitanda lanquam voluit inucrtere orationem . Caluinus . the Law , would haue beene offended with that speech : yet he saith that which is all one ; for it is sinne by which the Law hath force to condemne men , and which is encreased and stirred vp in vnregenerate men , by the prohibitions of the Law . Therefore sinne beeing mortified and we spiritually dead to it , the Law hath thereby lost all his force , both of accusing vs , and prouoking vs vnto sinne . Eyther party beeing dead , man or woman , the bond of marriage is dissolued also : see verse 6.

Tim.

But while wee liue heere , sinne doth still liue in vs , and we shall still haue vse of the law ; why than doth the Apostle say , we are dead in respect of the law and sin ?

Silas .

The Apostle in this phrase hath respect vnto that which one day Christians doe hope shall be ; to wit , that Moral law is in force stil in respect of obedience : for Christ came to confirme the law , and not to destroy it . Math , 5. their sin , which is partly mortified and dead in them , shall be perfectly dead and pluckt vp by the roots : in the mean space , there are still in the best men many things to be reprooued by the law , to be lamented for , and to bee amended and reformed according to the rules of the lawe : but the law as it is the force of sin to encrease it , so it is taken away ; as also touching the curse , it is abolished to the beleeuers , and concerning the strict obseruation , whereuppon followeth malediction .

Tim.

What instructions are we to learne now from the first words of the text , thus opened and declared ?

Sylas .

Two , first they set before vs the marke that al our life long wee are to ayme at ; that is , carefully to suppresse and mortifie our sinfull lusts , for this is a worke not of one day or one yeare . Secondly , as any Christian gets power to mortifie his lusts , and goes on still so to doe , let him assure himselfe that hee is so much the further off from the condemnation and rigour of the lawe , and so much neerer to Christ and heauenly blessednes .

Tim.

By what meanes are the faithfull dead to sinne and to 2 Part. the law ?

Sil.

By the body of Christ crucified and raysed againe Per corpus Christi 〈◊〉 cruci affixum est melan'on pro nobis per emptum Oecumenius Ambref in mortem pro nobis 〈◊〉 . from the dead ; for wee are said to bee dead to sinne , by the body of Christ dead and crucified , in as much as the body of Christ fastned vpon the crosse , hath merited and obtained for beleeuers , remission of all their sins , and the Holy Ghost also , by whose vertue in dwelling , sin is dayly mortified and maistered in them , till it bee quite abollished and extinct vtterly at their natural death .

Tim.

What doth this teach ?

Sylas .

That the death and mortification of sin , as well as the sorgiuenesse of sinne ; is the fruite and effect of Christes death .

Tim.

Whereunto should this serue vs ?

Sylas .

To a twofold purpose ; first , to stirre vp in Christians a great care to sub due and kill their sins , least Christs death be made voyde vnto them ; for it neuer profits any vnto forgiuenesse , whome it doth not profit vnto mortification . Secondly , such as feele sin die and loose strength , may bee perswaded thereby , that they haue a sauing part in the death of Christ , it beeing made effectuall to them for mortification of their lusts .

Tim.

What is the end of our liberty and freedom from sin & the law ? 3 Part.

Sil.

That it may bee free and lawfull for Christians to passe ouer to a second marriage , to bee ioyned to another husband ; that is , to Christ being dead and raysed againe : and for very good reason it is , that the Apostle after the death of Christ , doth make mention of the resurrection of Christ . First , because vppon his resurrection dependeth the force , efficacy , and fruite of his death , which had no whit benefited the Church , if he had not been raised from the dead . Secondly , because Christ being now raised again to life , and raigning in glory , he is able to do towards his Church , and euery member of it , all husbandly duties of protection , supporting , instructing , blessing , enriching her with graces and gifts of al sorts . Lastly , to teach that as Christ dyed and rose againe , so it is not enough for vs to crucifie sin , but wee are to rise to a new life , as well bound to liue godlily and righteously , as to cease from euil .

Tim.

What are wee to learne from this that you haue sayd ?

Sil.

First , such as haue not sinne mortified in them , are strangers to Christ : for wee cannot at once bee vnder the law as the seruants to sin , and yet bee ioyned to Christ as a wife to an husband . Secondly , the great dignity of euery true Christian which hath his sinnes taken away touching Note that Christ dead and raised , is called God absolutely . the guilt , by forgiuenes , and touching power and tiranny , by mortification ; such a one is the spouse of Christ , and is one with him and with all his graces , and liues by his Spirit , which enableth him to do good workes acceptable to God , as sweet fruites are acceptable to men ; or as childeren which are the fruite of the wombe , bee gratefull to their parents . A most happy estate , to be fruitful in good workes through the Spirit of Christ , to whome we are ioyned in spiritual marriage .

Sylas .

Is not this the effect of our being ioyned in marriage 4 Part. with Iesus Christ , that wee may abounde in the fruites of the Spirit ?

Sil.

It is so , as the chiefe effect of naturall marriage , is the begetting of Children , whome the Hebrewes call the fruit of the wombe , Psal. 127. and 128. So the maine fruit of our spirituall mariage , is the bringing forth such fruites as are commanded in the law . This doeth first of all encourage vs to labour in euery good worke , because God will accept it as a pleasant fruit . Secondly , it reprooueth such as are either vtterly and wholly , or partly vnfruitefull in the workes of righteousnesse : for as the barrennesse of the wombe was a reproach amongst the Iewes ; so barrennesse in good workes is much more reprochfull to a Christian who is elected , redeemed , called , ioyned & espoused to Christ , sanctified also to this end to glorify God by fruits of new obedience .

DIAL . III.

Verses 5.6 . For when we were in the flesh , the affections of sin which were by the law , had force in our members to bring forth fruites to death . But now ye are delmered from the law , he being dead in whome ye were holden , that we should serue in newnes of spirit , and not in the oldnes of the letter .

Tim.

WHat is the drift of this Scripture ?

Silas .

To confirme the exhortation of bringing forth fruites to God by the comparison of contraries , Comparatio ml noris à contrario . Paraeus . wherein our old and first mariage with sin , is compared with our latter & new mariage to Christ . The summe where of is this : If in our first mariage sin was effectuall in vs by the law to bring foorth euill woorkes , as fruites to death ; now that we are freed from sin and the law , and be married to Christ , let his spirit be effectual in vs to bring forth good workes as fruits to God : if before we brought forth euil fruites vnto destruction , much more now let vs bring forth fruite pleasing to God , and wholesome to our selues .

Tim.

What then be the parts of this text ?

Silas .

Two , the first hath the condition of our first mariage with sinne , in the 5. verse . The second part hath the condition of our second mariage with Christ , in the sixth verse .

Tim.

Nowe expound the word , and tell vs what is meant here by the flesh , and by being in the flesh ? 1 Part. To be , liue , and walke after the flesh here & Rom , 8 , 12. 2 Cor , 10 3 , 15. To follow carnal lustes greedily as vnregerate persons do .

Silas .

By the flesh is meant our sinfull corruption , such as we bring with vs into the world , through carnall generation : and by beeing in the flesh is meant to remaine or abide securely in the estate of corruption , our sin and our nature being vnited together as husband and wife . And this is here to bee noted , that it is one thing to haue flesh in vs , and another thing to be in the flesh . For the regenerate haue flesh , that is , some sinfull corruption in them , because their sanctification is vnperfect ; but they are not in the flesh , because their sinfull nature is mortified and reformed : before their new birth they are in the flesh , being euery way obnoxious vnto sin : after new birth the flesh is in them because sin stil dwels in them .

Tim.

What are we to learne from this kind of speech ?

Silas .

That all the elect before their conuersion , are so necrely linkt to sinne , as they and sinne are but one , euen as the woman coupled in marriage vnto the man , they are no more twaine but one . And note heere , that in this comparison sinne answereth the Husband , & we our selues the wife , married first vnto sinne , and then to Christ .

Tim.

What is meant heere by affections , and why are they called the affections of sinne ?

The word signifies passions , which with great force affect the soule , and generally all euil motions . But more particularly by affections , is meant not onely the lustes which be in the inferiour part of our soule , as in our wil , but they comprehend our reason and minde , as it is corrupt by sinne ; and so our euill thoughts , counsels , purposes , deuises , immagination , discourses are all contained vnder this word affections . And they are called the affections of sinne , because they 1. come from sinne , 2. they are themselues sinfull , and 3. eggers vnto sinnefull workes , begetting in vs those workes of the flesh mentioned , Gal. 5 , 19 , 20.

Tim.

How are these sinnefull affections , saide to bee by the Law , seeing euery man by Nature , hath them engrafted in him , before euer he heare and know the Law ?

Silas .

It is true , we haue these affections by Nature , before we heare the Law , for they are borne with vs , yet they are saide to bee by the Law . First , because thereby they are laide open , and made more knowne vnto vs . Secondly , Rom. 3 , 20. by it sinnes are accused , condemned , and made more greeuous , insomuch as he that offends against the Rom , 7 , 7. will of God once knowne , hath the greater sinne . Thirdly , by the Law our sinneful affections are more irritated . Rom. 7 , 8. For the Law ( as a let in the way ) forbidding and withstanding As the Sunne on a Dunghill maketh a greater stench , by fault not of sun but of the dung . them , maketh them become more fierce & vehement , through the fault of our corrupt Nature , which endeauoureth to do that which is forbid vnto it , and to rebell when it is crossed by prohibitions and comminations of the Law .

Tim.

What are we to learne from hence ?

Silas .

That sinfull lusts are most venomous and poysonfull things , being encreased by the Law , which God appointed as a meane and remedie to restraine them . Secondly , the vse of the Law towards all vngodly men , is to encrease and manifest their sinnes , to cause them to know their sinnes , and more eagerly to run after them .

Tim.

What vse heereof ?

Silas .

It admonisheth al , what cause they haue to bee humbled in regard of their accursed Nature , which causeth so good a thing as the Law , to be occasion of more sinnes .

Tim.

What is meant heere by members ?

Silas .

The powers and faculties of soule and body ; in which , sinfull affections worke mightily by an inwarde secret force , not onely in the eares , eyes , hands , mouth , &c. but in senses , appetite , will , and in the vnderstanding and minde .

Tim.

What are we to learne from hence ?

Silas .

That the affections of sinne are no weake and feeble thinges , but mighty and forceable to engender wicked works : which may be declared by comparison of that force which mans seed hath in generation , which al see to be operatiue and fruitful ; and by that seede which is cast into the earth , which also is effectuall and full of force . Secondly , by the example of Gods children after their new byrth , in whom their lustes had force to effect fearefull things , as in Sarah , Rebecca , Noah , Lot , Dauid , Peter . Thirdly , by the example of men vnregenerate , who by the force of their lustes , haue beene carried vnto monstrous iniquity , as Caine , Esau , Ahab , Iudas , Seminarie Priests , Iesuits , Gunpowder Traitors .

Tim.

What profit is to be made heereof to our selues ?

Silas .

By consideration of the strength of sinne , men should be much moued to get all the strength they can , to resist such a mighty enemy . Secondly , it reproues secure Christians which striue not against it , because they neuer thinke nor know how forcible a thing is : and by their security , are miserably oppressed by the tiranny of sin , which keepeth them vnder as vassals .

Tim.

What is meant heere by fruite to death ?

Silas .

Sinfull workes , which do deserue death , and leade to death ; without repentance , all sinneful desires , thoughts , wordes , and workes , be in their owne nature mortall , and become veniall by grace onely .

Tim.

What be our Lessons from hence ?

Silas .

First , that sinne hath eternal death yoaked to it . Secondly , the vnhappy estate of men vnregenerate ; all whose workes are mortiferous and deadly : and this is the condition of our first marriage with sin , that all the fruites that come of this marriage , bee as Children dead borne . Lastly , this should moue in vs an earnest desire and care to be diuorced from the flesh , that wee may passe ouer vnto Lucrum tune sacit mors 〈◊〉 peccatur . Ambros. Christ , as vnto a new husband . For howsoeuer carnall secure sinners doe not directly intend destruction as the end of their course , yet Sathan intendeth it , and the sinners themselues can reape no other fruite , as Chap. 6 , 22 , 23.

DIAL . IIII.

Verse 6. But now ye being deliuered from the law ( be being dead in whom ye were holden , ) that ye should serue in newnesse of Spirite , and not in the oldnesse of the letter .

Tim.

WHat doth this Text set foorth ?

Silas .

The condition of our newe and latter marriage to Christ , whose Spirite is effectuall in the faithfull to bring foorth fruites to God .

Tim.

What things consider ye in this second marriage ?

Silas .

Two things : First , the freedome from the Law and also from sinne , our former husband . Secondly , fruitfullness in good workes , by the Spirite of Christ their second husband .

Tim.

What is it to bee deliuered from the law , and what 1. Part. meaneth the Apostle , by him that is dead ?

Silas .

Heere is meant deliuerance from it , as it is the strength and vigor of sinne to irritate and enrage it , and not as it is the rule of a righteous life : also ( by him that is dead , ) is meant sinne , which in the regenerate is saide to be dead , though sinne still liue in them ; as wee vse to say of one stucke to death , that hee is dead because hee cannot recouer : or of one that hath his braine pan broken that hee cannot liue . So is sinne dead , it can neuer recouer that strength and power it was wont to haue before new birth .

Tim.

Why doeye rather thinke the Apostle meanes sinne by that which is dead , then the Law ?

Silas .

Because it doth not agree with the nature of the law to bee dead , it being a word of life comming from 〈◊〉 peccato quod nos detinc 〈◊〉 〈◊〉 . the liuing God ; but our sinnes are mortified and dead , and then the law ceaseth to compell or to prouoke vnto euill : notwithstanding this , there is still vse of the Law towards men which be mortified , because mortification is vnperfect , therefore there is much in euery godly person to be repented of and reformed by the law .

Tim.

In what sence may we be said to haue beene held of the law or sinne ?

Silas .

Because our corruption is as a strong bonde or corde , which holds all the faculties of our soule and body fast tyed and linked to it , as we cannot stirre one inch from it , till we bee conuerted . And albeit regenerate persons haue sinne abiding in them , by which they are hindred in their course , and in some sort are held ( that is , held backe with it ) yet they cannot be said to be held in their sinnes , as when they were naturall men , because sinne ( that bond that held them ) is now broken by the grace of mortification , whereby the power of natiue & in-bred corruption , is greatly weakened .

Tim.

If the godly be held of sinne otherwise then naturall men be , shew vs where is the difference ?

Sil.

A naturall man is as one whom the Tyrant keepeth still in his owne hand and possession , hauing the ful power ouer him : a regenerate person is as one that hath escaped the bondage of a Tyrant , and yet is still troubled and assaulted by him . Take another comparison : A naturall man is as one lying in prison , fast bounde hand and foote , held fast in bonds and chaines , at the pleasure of his keeper ; but a regenerate person is as one that hath broken out of the prison and is at liberty , yet still cumbred and clogged with some peece of his fetters hanging about him .

Tim.

But how is it that men vnregenerate , doe sinne freely and voluntarily , seeing sinne doth hold and detaine them so violently in his bonds ?

Sil.

Euery naturall man finneth freely and willingly ; for sinne cannot offer any force to the will , whatsoeuer the will doth , it doth it freely , and without constraint ; yet it is true that sinne doeth exercise tyranny ouer the vngodly , and holds them bound so , as they cannot but fulfil the lusts os it . For as it fareth with a prisoner that is for debt kept and held by his Iaylor in prison , so as hee cannot get out , yet for some respects hee is more willing to bee in prison than to bee abroad . So it is with all sinners before regeneration , Iohn 8 , 44 , they sinne freely because their will cannot bee compelled , and yet they cannot but sinne , because they are the seruants of sin .

Tim.

Whereof doeth this admonish vs ?

Sylas .

First , of the miserable estate of all men before their new birth . Secondly , it teacheth that in our newe birth , God must vtter his whole power to pul vs out of the bands wherein the tyrant sin violently held vs : a stronger then he must come , or else we cannot be freed .

Tim.

What is the end of our freedome from sinne ' and the law ?

Sil.

Not to liue as wee list , but to serue God who hath beene so gracious to vs as to set vs free from such tyranny ; which we all stand bound to do in these two respects : first , as he is God our Creator , full of maiesty hauing dominion ouer vs . Secondly , as hee is our mercifull and mighty redeemer , hauing freed vs from the cruell bondage of our sinnes , hee hath paide a price for vs , sc as wee are not our owne , but his , to serue and glorifie him in body and spirit , 1 Cor. 6. and last verse . As prisoners taken in warre , and asterwards 1 Cor , 6 , last verse . ransomed are bound to serue their redeemer : so elect ones are obliged to Christ their ransomer , and also their husband , to bring forth godly workes , to the honour and glory of his name .

Tim.

How will this God be serued ? 2 Part.

Sil.

Not in the oldnesse of the letter , but in the newnes of the spirit ; that is , in such a new & holy life , as is wroght in vs by the Spirit , and not as wee were wont to serue him before our calling .

Tim.

What doth the Apostle signifie vnto vs by these words , when he saith , that they are to serue God in newnesse , &c.

Sil.

By newnesse is meant heere a new life , or a pure and vnblameable life , led according to the will of God , 〈◊〉 deo 〈◊〉 et spontanco 〈◊〉 : aut interna co'dis obed 〈◊〉 vt 〈◊〉 et 〈◊〉 . which doth consist in a two-fold change : the one is inward , of the mind and will , when of foolish and peruerse we are made wise , to discerne what pleaseth God , and obedient to follow it : the other is outward , when wee which haue our soules thus inwardly regenerate , doe shew foorth in our manners , new and vnwonted wordes and workes , speaking and doing farre otherwise then we were wont to doe , while wee were vnregenerate and naturall men .

Tim.

In them that are thus changed and renewed , is all become new in them ?

Sil.

Yea , all Both within and without , but not wholly and perfectly new : for in those that are renewed there sticketh much corruption , which is daily to be mortified ; but they are said to serue God in a new course of life , because though sin remain in them , yet they do not now obey the motions of sinne as before , but resist and striue against them ; obeying and following for the most part new and holy desires and motions , dooing good duties out of the loue of God , and of their brethren , whom before they respected not , but themselues altogether . Example heereof wee haue in these Romaines , and in Paul Rom 6 , 16. the Apostle , and the conuerted Theese , and sundry others . Luke . 23.

Tim.

What is the lesson and doctrine from hence ?

Silas .

First , that it is not possible we should serue God and doe things pleasing to him , till we bee changed and renued . The reason is , because we are not sufficient to thinke a good thought of our selues : and secondly because God doth not allow any workes , but such as come from one in grafted into his Sonne ; for it is faith that purifieth the heart , Acts. 15 , 9.

Tim.

What is the vse of this ?

Silas .

To reprooue Papists and such blind Protestants which thinke to please God with good intents , and a ciuill life , without new birth . Secondly , to moue all men to labour for renuing in holinesse .

Tim.

Now tell vs why newnesse is attributed heere vnto the Spirite ?

Silas .

Because our new birth or change from euill to good , is the worke of the Spirite , which by regeneration renues vs , first in our body and soule , and then in our manners and conuersation .

Tim.

What is the doctrine feom hence ?

Silas .

It teacheth Gods Children , that whatsoeuer Gal. 5 , 22. good is in them , it proceeds from the Spirite , by whose Iohn . 3. grace and strength it comes , that they can loue God and obey him .

Tim.

What vse is to be made of this point ?

Silas .

It doth admonish them of humility , because we haue nothing without gift ; of thankefulnesse , for such a free & great gift ; and of prayer : also it reproues such as presume to doe good , or to resist euill , without the aide of the Spirite .

Tim.

Now tell vs what is meant heere by the oldnesse of the letter ?

Silas .

By oldnesse is meant the corruption of our nature , Intèlligit ofotiosam legis notitiam pareus . Externamliteram que fraenat tantum externas actiones . Caluin . and that course which was shaped by it , which is called old , because it cometh not from a will renued and changed , but such as was in vs before our new birth . Also by [ Letter ] is meant all Doctrine of the worde whatsoeuer , outwardly set foorth vnto vs , being seuered from Christ and his healthfull grace : this is called the [ Letter , ] because it is dead and of no force to vs , vnlesse it bee to frame vs to an outward obedience onely , vntill the Spirite of Christ doe ioyne with it , to mortifie sinne , and to worke our renuing .

Tim.

What instructions are we to gather from hence ?

Silas

These two : First , that the whole word of God being seuered from the regenerating Spirite of Christ , can effect nothing in vs towards newnes of life . Secondly , whatsoeuer obedience men vnregenerate , yeeld vnto the word of God before their conuersion , it is but corruption , and no part of that seruice which God will accept . For it is oldnesse of letter , glorious in shewe , rotten within , not comming from an heart purified by faith , which is the foundation of euery good worke . Moreouer , it admonisheth vs , not to look for any fruite vpon our hearing or reading the word , vnlesse Gods good Spirit come to ioyne with it to make it effectuall .

DIAL . V.

Verse 7. What shall we say then , is the law sin ? God forbid , nay I knew not sin but by the law : for I had not known lust except the law had sayd , Thou shalt not lust . 2 part of the Chap

Tim.

WHat is it that our Apostle nowe intendeth , in the verses following ?

Sylas .

Hauing shewed in what meaning and sence true An Apology of the law against certain cauilations & slanders . beleeuers are not vnder the law ; he doeth now purpose to auoyde offence , and for larger instruction , to lay forth the true vse of the lawe , both in respect of men vnregenerate and regenerate ; the vse of the law touching men vnregenerate , is threefold . First the true knowledge of sin , which is shewed vs by the law , this is in the seauenth verse . Secondly , the encrease or irritation of sin , in the eight verse . Thirdly , death or the sence of Gods anger for sin , in the 9. verse , and other verses following .

Tim.

How doeth the Apostle enter into this treatise , to extoll and commend the vse of the law ?

Sylas .

By a prolepsis or preuention of some thing which might be obiected or alledged against his former doctrine in the fifth verse , vnto which in this verse hee doeth make an answere ; so as the parts of this text be two . The first is an obiection moued by way of question , in these wordes : What shall we say then ? is the lawe sin . The second is a replication or answere in the wordes following , God forbid . &c.

Tim.

Tell vs nowe the summe of this obiection , and from 1 Part. whence did it arise ?

Silas .

The Summe is thus much . Is the Law the cause of sinne ? For this is the meaning of these words [ Is the Law sinne ? ] that is to say , doth the Law beget it , bring it forth This phrase is like that in ch. 6. verse 23. also 8. verse 6. and ch: 17 , 13. and leade vs vnto sin ? This obiection ariseth from this , that Paul had taught that the affections of sinne were by the Law , verse 5. which some aduersary ( belike ) taking hold of it , did so wrest it , or might so turne it , as if hee had taught that the the Law did perswade to sinne ; and were the proper efficient cause of it ; which contumelious and reproachfull slander , would haue touched God the Author .

Tim.

What instruction may me gather from this part of the Text touching the Obiection ?

Sil.

These two : First , that no Doctrine can bee so sound , nor so warily deliuered , but malicious personnes will cauill and wrest it to a contrary meaning . This proceeds from an hatred they beare vnto their teachers , which causeth them that they distaste their doctrine , and carpe at it . Secondly , the Ministers of Christ must bee careful , and able not only to propound the truth soundly , but to defende it against wicked obiections and cauillations : otherwise , there is danger least weake and vnstable mindes be peruerted and drawn from the truth by such as speak against it : our nature being more prone to suck in error , then to receiue the truth .

Tim.

Tell vs now how the Apostle doth answere the former Obiection ? 2. Part.

Sil.

Two waies : First , by infiiciation or denial in these words [ God forbid , ] which are wordes that vtter a loathing or detestation of such an impiety , as to make the Law the cause of sinne ; as if he should say , He was so far from doing any such thing , as he did abhorre the motion or thought of any such Doctrine .

Tim.

What instruction haue we from this part of Paules answere ?

Sil.

That it is our dutie when wee heare the truth of God depraued , not onely to mislike it , but to declare that we haue it in detestation and abhomination ; which serues to reprooue cold and indifferent Christians , who can abide to heare the true Ministers of Christ and their Reuel. 3 , 15. Doctrine to be slaundered , without any care or greefe , like to Luke warme Laodiceans .

Tim.

What is the next and second part of Paules 〈◊〉 ?

Silas .

By argumentation and sound reason fetched & taken from the contrary . As thus : The Law cannot bee the cause to beget and perswade sinne , for that it is the Instrument to discouer it , and make sinne knowne vnto vs ; detecting the deceits and assaults of such an enemie , that wee beware of it , as Paules Kinsman detected the treason of the Iewes against Paul . Vpon which detection Act: 23 , 16. of sinne , if sinne do the more rage and rebell in vs against the will of God ; this is not to be imputed to the Law , but to our corrupt Nature , which growes worse , & more fierce by that which should restraine and helpe it . All this the Apostle proues by his owne example : for he confesseth that there were some sinnes which hee knew not to be sinnes , till the Law did reueale them vnto him to be so ; whereof he giues instance in lustes , or in the euill motions of the minde , suddenly conceiued without the consent of our will ; of which he saith , That had not the Law told him they had beene sinnes , saying ; Thou shalt not Lust , hee had not mistrusted them , or thought them to be such greeuous matters , as to bee offences of God , and to deserue damnation . I had not knowne lust , except the Lord had saide , &c.

Tim.

What are wee to learne by this , that the Apostle names himselfe , and prooues these thinges by his owne experience ?

Silas .

Two thing ; first , it is lawfull for the Ministers of the worde , to report what they haue learned by their owne experience , in the matter of sin and saluation : this is a great helpe and confirmation of the hearers , if it bee truely and discreetly done . Secondly , this example of Paul , directs As Paul examineth his sins by the law , so let euery one enter into himselfe . Psa. 32 , 5. giueth like example . all men to enter and go downe into themselues , to get vnderstanding of their estate and case : the reason is , because till they come to see and feele howe corrupt and wretched they are through sinne , they will neuer be humble nor perceiue what need they haue of Christ , but contrariwise they will rather despise and set light by the doctrine of free Saluation by the bloud of Christ ; as it hapned vnto this Apostle , who being a Pharify , before he descended into himself and searched his heart by the light of Gods law , he tooke himselfe to be righteous by the workes which he did , and not onely neglected Christ , but persecuted the doctrine of Phil. 3 , 6. grace : howbeit after the lawe had reuealed vnto him the Acts 9 , 1. corruption of his nature , and shewed him that his euill desires 1 Tim , 1 , 13 , ( though not consented to ) were sinnes , and woorthy of death : and after that he beleeued and considered this , it greatly danted him , & made him see and feele that al his righteousnesse of workes and ciuill honesty was nothing , Rom , 7 , 8 , 9. and that hee was a dead man without Christ . Therefore they are in a miserable case which haue not got the true knowledge of themselues by the law ; for such cannot , nor will not seeke after the grace and health of the Gospell .

Tim.

Now ye haue told vs what we are to learn from the manner of his answere , let vs heare what the matter of his answere will teach vs ?

Silas .

It teacheth vs sundry things : the first is a speciall Lex tanquam speculum peicatum repraesendtat . office of the law : which is to shew & bewray sin vnto vs ; as by a glasse we come to see the spots of our face , so by the law wee come to know our sinnes : and as by the light Rom , 3 , 20. of the Sun we discouer little moates , so the light of Gods lawe , detects euen the least offences against God or our neighbour : this office of shewing sin vnto vs , the law performes in sundry sorts . First , it maketh appeare vnto vs , How the law dcteineth sin . what is euill and sin , and what is not . Secondly , it brings vs to behold the nature of sin , how vile and filthy it is , being against a righteous lawe , and an infinite diuine iustice . Thirdly , it reueales the danger of sin , what hurt it bringeth to the committers of it , to wit , no lesse then euerlasting destruction in hell , after all the miseries of this life . Lastly , it giues a feeling of sinne in our hearts , troubling our Consciences by some certaine byting and sting . This experimentall knowledge is that which is chiefely meant heere : where we are further to note , that howsoeuer all Lawes , both ciuill , ceremoniall , and iudicial , as the law of nature also serueth to manifest sinne ; yet the morall Law of God , being written by Moyses , and rightlie vnderstood , doth performe this office of reuealing sin , most fully and feelingly ; because it striketh at the roote , discouering The Law be 〈◊〉 〈◊〉 perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R ghteo 〈◊〉 , that 〈◊〉 be taken for euil , which 〈◊〉 . our hidden and secret euil thoughts , causing vs to seele the force of sin , inasmuch as God himself in this Law , doth with great power speake to the conscience ; for it hath his spirit ioyned with it , which deserying and laying open our hidden naughtinesse , and our bondage to it , breeds terror in vs , Rom. 8 , 15.

Tim.

What may be the vse of this first instruction ?

Sila .

First , it doth admonish all men to bee conuersant in the Lawe of God , and to studie it , if they do desire Psal 1 , 〈◊〉 , and 119. and 19. to be more and more acquainted with their own sins and wofull estate thorough the same . Secondly , it renders a reason why men haue so slender a sight of sins , eyther their owne or others , because they are ignorant & vnsensible of the Law . Thirdly , it warneth the godly to bee thankefull vnto God , who hath giuen them the Law , to be ( as it were ) a Sentinell to bewray their enemy to them , and a scourage to driue them forward to lesus . Fourthly , this directeth vs how to reade and heare the Law with fruite , namely ; when wee finde out some thing by it which must bee forgiuen by mercie , and repented of or amended by grace . Lastly , it serueth to pul downe our stomackes and hearts , by the viewe of our owne sinfull estate , to force vs vnto Christ , and to make much of his grace and merites . Thus farre of the first instruction .

Tim.

Now tell vs of what knowledge the Apostle speaketh , when he saith [ He had not knowne Lust , &c. ] As also , what Law he speaketh of ?

Silas .

He meaneth the morall Law or ten Commandements , as is plaine by the instance of [ Lust ] which is sorbidden or condemned in euery one of them , as the root whence springeth all other sinnes . As for knowledge , he meaneth both speculatiue and experimentall , but rather this ; so as the sence is this ; I had neuer vnderstood lust to be a sinne at all , or felt it to be so grieuous a sinne ( as now I doe ) without the helpe and light of Gods Lawe , which forbiddeth Lust. Hence wee are put in minde againe , how diligently the Law of God is to bee learned and weighed of vs , seeing without it , the hidden sinnes of our nature cannot bee espyed and knowne ; nor the force of sin so throughly felt , as to enforce vs to Christ .

Tim.

But what Lust may it be , that this our Text mentioneth ? for there be sundry sorts of Lusts , some be good lusts which he cannot meane , and sinful lusts be not all of one kind . Shew vs which of them is vnderstood heere ?

Sil.

It is true ( as ye say ) for there be naturall Lustes , when things tending to preseruation of our own nature are desired ; there is also a spiritual lust ( an hungring & thirsting for iustice ) which is a desire of heauenly things that come from the Spirite ; and also , there is carnall & sinfull Lust , which is of things contrary vnto God . These be meant heere , but not all these . For of sinnefull lustes , there be sundry kindes . As first Originall lust , which is the fountaine , roote , and spring of all other sins , being that which is called byrth-sinne , or corruption of Nature . This Originall Lust , is an impotencie of mans heart , whereby it is inordinately disposed to this or that euill . Secondly , actuall lust , which is euerie euill motion and desire of the soule against the law of God . This proceeds as a fruite from the former , Rom. 6 , 12. of which , there are two degrees : the one , is an euill motion of the minde suddenly conceiued without consent of will : this is called voluntarie Lust. The other is an euill motion , which goeth together with consent , and is ioyned with purpose and deliberation , Iames 1 , 15. This is called voluntary lust , because it hath the consent of our will , and is not onely in desire , but in resolution to effect it , if occasion serue . Now our Text doth not speake of our voluntary lusts , which are consented vnto by our will , and resolued vpon . First , because without the morall Law Paul might know these lusts to be sinne by the light of naturall reason , as many Heathens did .

Secondly , by that which followes in this Chapter , it appeares he speakes of such lusts as be resisted , and irkesome to a godly minde , which doe leade the Saints captiue , euen against their will , making them cry out ( O miserable men : ) and therefore it is an originall lust , which is the prauity of nature disposed to euil , ( which is meant here , ) and also the first degree of actuall lusts , to wit , such as go before consent : the moral law being rightly vnderstood of the Apostle , gaue him light to see that those lustes were sinnes , deseruing eternal death , which before he knew the law he did not perceiue , or once surmise it to be so , or to sticke so deeply in his nature , and so to make him obnoxious to Gods wrath .

Tim.

Let vs now heare what doctrines and lessons we are to gather from hence ?

Silas .

The first is this , the miserable estate wherein all men stand by Adams fall , hauing their nature wholly poysoned and corrupted by sin , Iusting after euill things alone ; in so much as if we should neuer thinke , speake , nor doe euill , yet our very corruption of nature beeing the breach of Gods eternall law , maketh vs guilty of eternall wrath . Secondly , our euill desires and motions , Paul calleth lust sinne , and it hath disobedience against the Law of the mind . August . though they be misliked and striuen against , yet they be sinnes , and deserue Hell fire , because they are transgressions of the Law .

Tim.

What vse and profit is to be made of these doctrines ?

Silas .

First , euery one must see that they haue need of the death and bloud-shedde of Christ , euen for the least vaine and sinnefull thought or imagination , yea for healing their infected dead nature . Secondly , that euery one must be humbled , mourne , and with sighes craue pardon for such thoughts , and for their naturall inclination to sinne . Thirdly , all Christians stand bound , not onely to take care and heed of their words and workes , Lust formed or vnformed , before or after consent , is to be repented of and resisted . but euen of their thoughts and desires ; for there must a Conscience be made , not onely of what men speake and doe , but what men thinke and desire . Fourthly , it serues to reprooue such as doe thinke euill thoughts to be free : also such as know euill thoughts to be sinnes , and yet labour Concupiscence is not meerely naturall , but is morall and spirituall , and resists grace ; so it is sinne . not to bridle and mortifie them : and lastly it confutes the Papists , which affirme that lust because it is vnuoluntary and naturall , is not sinne , vntill it be consented to by the will , till then it is but fomes peccati , & set ad agonem .

Tim.

What further instruction may we obserue out of this present Text ?

Silas .

That in elect persons baptized , and by the Spirite effectually regenerated , concupiscence doth remaine as a sinne and a vicious thing ; the reason is , because of it is written , Thou shalt not lust : which shewes it to be sinne , else it should not be forbid , nor called by the name of sinne , as it is often in this Chapter , yea in Paul being regenerate , as verse 17 : not alone for that it is the effect of sinne , as the writing is called ones hand , or the cause of sinne , as death is tearmed pale ; but for that it is properly and truely sinne , being a Rebell against the gouernment of the Spirite in the minde of godly persons , Chap , 7 , 23. and causeth death which springeth onely from sinne properly taken , Rom. 5 , 13 , 14 , &c. Indeed it is forgiuen the elect touching guilt , but the fault and spot is not remoued , as the Conscience of the holiest persons may and doe witnesse to them . Whereto agreeth Augustines testimony . Concupiscentiae reatus in Baptismo soluiter ; sed infirmit as manet : & again ad Iuliam , Concupiscentia minui , consumi non potest . It is therefore a nouell error in the Romish Synagogue , repugnant to Scripture and antiquity , to teach that Concupiscence both for guilt and corruption is quite abolished in the regenerate ; by which error they extenuate sinne , extoll mans nature and free wil and ability to keepe the commandements ; also diminish the benefit of Christ his grace , lesson our prayers and thankfulnes to God , and our diligence and care to purge out such a staine as Concupiscence is .

DIAL . VI.

Verses 8 , 9. But sinne tooke occasion by the commandement and wrought in me all manner of concupiscence ; for without the Law , sinne is dead : for I was once aliue without the law , but when the &c.

Tim.

WHat is the summe and purpose of this Text with the seuerall parts of it ?

Silas .

It doth deliuer vnto vs the second vse of the law , in respect of men which are vnregenerate , whose sinne is And withallit layeth the cause of sinne vpon hidden corruption properly , and accidentally vpon the law . encreased and irritated by the Law through the prauity and corruption of nature , taking occasion by the Law more to rebell against God . The parts of this Text are two : the first is a proposition , in these words , [ But sinne tooke occasion ; ] the second is a reason , in these words , [ for without the Law sinne is dead . ]

Tim.

Now come to expound the words , and tell vs what is 1. Part. meant by the word Sinne , and by Commandement ?

Silas .

By sinne is meant corruption of nature , or that Non diabolum peccati authorem sed peccatum inhabitans intelligit . originall lust which is the roote of all other sins , which is eyther in thought , word , or deed , in omission or commission : and by Commandement is meant that Commandement mentioned in the former verse , which forbiddeth lust , and that when it is truely known and duely considered .

Tim.

In what meaning is it said , that sinne tooke occasion by this Commandement ?

Sil.

This : that the law in it owne nature is so far from being the cause of sinnes and transgressions , as it doth not so much as yeeld or giue any occasion of sinning ; but mans corrupt nature being irritated , prouoked , and stirred vp by the prohibitions of the Law once manifestly knowne , doth snatch and take occasion thereby to become more fierce , and to breake out into more foule sins . And this is it which is meant by the word [ Wrought ] for the meaning is , that mans corrupt nature by the knowledge of the Law , which condemneth it , in stead of being amended thereby , doth beget and bring foorth sin and sinfull desires more abundantly . Euen as Riuers flow from a Fountain , and sparkles arise out of a furnace : so corrupted nature engendreth more wicked lusts , the more it sees it is restrained by the Law .

Tim.

What is the doctrine or instruction from hence ?

Silas .

It sets before vs the woefull and wretched condition Further obserue heere that all things to the vnregenerate fall out to their euill , seeing euen the law so good a thing giueth aduantage to sinne ; it is con trary with the regenerate . of mans nature , such as it is before new birth ; which appeares in this , that the Law which should serue to call men to God , doth make them the more to flye from him , and to runne away headlong vnto sinne and death . For as stubborne diseases ( as the Canker or Leprosie , ) which by laying too of remedies become the worse : euen such is the lust of our sinfull hearts , encreased by the remedy . Also as an vntamed Horse which the more he is spurred forwards , the more he goeth backeward , and as a wicked sonne who being commanded a duty , doth the more labour against it : euen so it fareth Rom. 8 , 28. with our corrupt mindes , they giue themselues the more to doe euill , the more they be forbidden them ; and this doth bewray the most vntoward disposition of our crooked nature , altogether ( before grace receiued ) aduerse and estranged from God , and all goodnesse .

Tim.

What vse and profit is to be made of this doctrine ? Causa generaus peccatum per se est prauitas latens in homine : per accidens , lex prohibens dum aduersus hanc illa insurgit . Paraeus .

Sil.

First , it taketh the whole fault of our sins from the Law , and layeth it where it ought to bee , euen vpon the naughtines of our nature . For the Law is no more to be blamed by becomming the occasion of so great & many euils , then a Physition is to be blamed , if vpon the forbidding cold drink vnto a sick man , the patient should more feruently thirst after it . Secondly , that there is nothing so good , but it may becom the ocasion through our own default , of grieuous euils ; as God , his workes , his benefits , his iudgements , his creatures , yea his Gospel , & his Sonne , prooueth a stone of stumbling , and a rocke of offence .

Tim.

What other vse of this former Doctrine ?

Silas .

The exceeding vicious quality of our poisoned Nature , should cause all men by all possible meanes to seeke to haue it renewed . Secondly , such as haue their Nature already cured and chaunged by the grace of new byrth , must see that there is cause for them to bee humbled , both in regard that they were once vnder the power of this poysoned corruption , and haue still the remnants of it sticking in them , and soliciting them to offend . Thirdly , it must admonish all which come to heare Gods word , to heare it with feare and prayer , that they be not made the worse by it , through the fault of their owne wicked nature .

Tim.

What is meant heere by Concupiscence ?

Silas .

By Concupiscence is meant actuall lusts or euill All naughtie motions first & second with consent or without . desires both vnvoluntary and voluntary . For it is plainly distinguished from sinne ( which is originall Concupiscence ) as fruite from the roote . And ( by all manner of Concupiscence ) is meant all euil desires and motions of all kindes and sorts , either against holinesse required in the first , or righteousnesse commanded in the second Table of the Law .

Tim.

Were not these in men before they knew the Commandement , seeing he saith they are wrought by it ?

Sil.

Yes , these wicked motions are both in vs , and are somewhat knowne of vs before we haue the knowledge of the commaundement which forbids them : but they are not knowne so fully and absolutely , nor the great force of them so fully felt , as after the true knowledge of the Law is once had .

Tim.

What do these words [ wrought in me ] put vs in mind of ?

Sil.

That if this happen to Paul , what may happen to vs ? The case of Paul is euery mans case : for wee are all by nature alike peruerse ; and our naturall peruersenesse will be as ready vpon the Doctrine of the Lawe , forbidding and condemning our lustes and inward euill motions , to breake out and more to be enraged and encreased by that which should do it good : which though we do not perceiue till afterwards ( as Paul did not ) yet when it is perceiued , it should moue vs to iustify the law , and condemne our selues after Paules example .

Tim.

Is there any other Doctrine out of the former wordes ?

Silas .

Yea , namely , that originall Concupiscence is more then a defect of Iustice , as sickenesse is a defect of health : but it is a very sin , offending God , and making Nature culpable , being condemned in the Law , and the very proper cause be getting all vicious motions and actions within and without man .

Tim.

What is it to be without the Law ? 2. Part.

Silas .

To want the true knowledge of the Lawe : for it cannot be saide , that any are simple and altogither without the Law , seeing all men haue the Lawe of Nature written in them . Two sorts want the true knowledge of the Moral Law ; as Infants and Children , which for want of age cannot attaine the vnderstanding of the Law . Secondly , men of yeares , which either do not at all consider it , or but slenderly . On the other side , they may bee saide to know the Lawe , which so know the true meaning , as therewithall they do thinke vpon it so long , till they see & feele their sins , and the deepe danger of them : except men know the Law to this purpose , they had better be without the Law .

Tim.

What then is the instruction from thence ?

Silas .

That whosoeuer do heare the Law and Gospel , without application to themselues for humbling and strengthning of them , it may bee truely saide , that they are without the worde of God , whatsoeuer knowledge they get ; as a man is without the Sun , without Riches , when he hath no vse of them , though hee haue riches , &c.

Tim.

What is the vse of this doctrine ?

Sylas .

To reproue such as heare the word , and content themselues with some generall confused knowledge , and not ponder it nor apply it to themselues , that they may be touched throughly with it : of these it is true which is written , They heare and do not vnderstand , and they see & doe not see ; which is a most heauy iudgement of GOD , and worse than famine , plague , and sword .

Silas .

What is the meaning of this , that hee sayeth sinne is dead ?

Sil.

That is , without the due knowledge of the law , sin Absque legis notitia pecatum la tet ( tanquam non sit ) non apparet , penitus ignoratur , et in tenebris sopelitur . Aug. lyeth still , voyd of force and power as if it were dead ; neither is it knowne to be so grieuous as it is : for as a Dogge which while hee sleepeth , he seemeth to be dead , but if you awake him , he will fly in your throat : or as a body is sayd to bee dead when it wants strength and moues not ; so sin before the true knowledge of the law , because it doth not stir and rage , is therefore said to be dead .

Tim.

In what sence doth Paul say he was aliue without the law ?

Sylas .

Not that he liued indeed , but that hee seemed to himselfe to liue to God-ward , because hee was not troubled , nor his conscience made afraid of Gods iustice and vengeance , til the law was well knowne vnto him , and duly considered of him : which his case may be declared by the similitude of one who hath an enemy , and growes secure , because hee is quiet and stirres not , thinking himselfe safe . So Paul while sinne was not impelled and stirred by the law , tooke himselfe to bee aliue indeede , and out of all perill of perishing by eternal death .

Tim.

What is the instruction that is to bee gathered from these words , being thus opened and expounded ?

Silas .

In the person and case of Paul , we learne what is As in a kingdome which hath no law or King to go uerne it , their crimes be held for no crimes , and rage without fear or dread , Iud g. 17 , 6. So it fareth with the conscience of a sinner , sin is quiet and lyeth hid and vnknowne . the estate of all naturall men while they are ignorant of , or duely regard not the law , so long they doe little or nothing feele their sinnes , or feare their owne damnation ; but contrariwife iudge themselues to bee happy and aliue , though they bee dead and miserable . This their fearefull estate , may be set forth vnto vs , by the comparison of one being sicke neare to death , yet complaynes not , but sayeth he is not sicke , because he feeles not his disease : euen so it fareth with all vnregenerate men , before they haue the right vnderstanding of the lawe , and of their sinnes and danger thereby , they take themselues to be in blessed case hauing their sinnes forgiuen them , because they are blockish , without al true sence and feeling of their sinnes ; which how dangeraus a case it is , may hereby be perceiued . For as a man not feeling his sicknesse , neglecteth the meanes of health , and dyes without remedy : so these not feeling their multitude of sins , doe thinke that they are well already : therefore they neuer earnestly seeke after Christ , but doe perish in their sencelesse estate . And this is the condition of many thousands which doe liue in the Church of God .

Tim.

What is the profit to be made of this poynt of doctrine ?

Sylas .

First , it may prouoke such as neither felt the sting and force , nor feared the damnation of sinne , to mistruit their owne estate greatly , that they are not aliue to God , howsoeuer it seemes otherwise to them : for the reason why their conscience is quiet , and their mindes at rest , as if they did liue and were in blisse , it is , because sinne is dead and quiet in them through their ignorance , or ill regarde of the lawe . Secondly , that Christians must reck on it a great mercy of God , to haue the law truely expounded , and wisely applyed to themselues , that they may come to feele their sins and their owne miserable condition , as they may bee prouoked by that meanes to seeke a remedy . Lastly , Concio legis in Ecclesia necessaria , Piscator . such as are disquieted and vexed about their sinnes , through the threatnings of the lawe , are in better plight Gal. 3 , 19. then many , which neuer knewe what trouble of minde meant ; because they are nearer vnto Christ , then the other bee .

Tim.

Now expound the other part of the ninth verse , and 〈◊〉 playnely what is meant by the commandement , and the words following ?

Silas .

That commandement which forbiddeth lust or 〈◊〉 habuit , sed non prius in tellexit . Paroeus . all euill desires ; which is said to come vnto one , when it is rightly vnderstood , without which the commandement is as it were absent from vs , as the Sun when it shineth not : The comming of the commandement is the true sense , knowledge , & consideration of the law . also sin is sayed ( to reuiue ) when in stead of not stirring & raging , it doeth moue and trouble our mindes to see and to feele it . For sin is neuer truely dead in any natural man , but counterfotly , and in seeming onely , while the knowledge of the law is absent : there is a true death of sin by the Holy Ghost , as Chap , 6. 2 , 3. and a dissembled death , while the law is hid from vs .

Tim.

What doth the Apostle meane in the beginning of the 10. verse , when he said , he dyed ?

Sylas .

That is , while before hee seemed to himselfe to Viuere mihi vi debar . August . In mea opinione . Paroeus . bee aliue , nor hee sawe himselfe to bee vnder the wrath of God and eternall condemnation , through the breach of the law : hence came death ( not from the law ) as he sheweth by his owne example .

Tim.

What instruction haue we from hence ?

Silas .

This ; that the law serueth to kil men , by shewing As a lethergy is not deadly , if one be rowsed out of it : so sin stirred by the law hurts not the elect . and making them feele that they are dead and most wretched , by reason of their sinnes . Some are thus killed to destruction , as Cayne , Esau , and Iudas , and such as wholly despaire : Others are killed vnto saluation , as Paul and such as by their despaire are driuen to Christ , when they are brought to see nothing in themselues , saue matter of eternall misery , and bee out of hope euer to bee saued by any goodnesse or strength in themselues , this causeth them to looke about for succour from elsewhere .

DIAL . VII .

Verses 10 , 11. The same commandement which was ordayned to life , was found to be vnto me vnto death . 11. For sin tooke occasion by the commaundement and deceiued mee , and thereby slew me .

Tim.

WHat is the drift of this text ?

Sil.

To prooue that the lawe is not properly the cause of death but sinne , verse 10. and withall to shew how it is that sinne did slay and kill Paul ; namely by deceiuing him , verse 11. he cleareth nowe the lawe from being cause os destruction , as before from being cause of sin .

Tim.

How is it proued that the law is not the cause of death and of Gods wrath ?

Silas .

Because on Gods part it was ordained vnto this end , that it might giue life ; but sinnefull lustes stirred vp in Paul , by occasion of the law deceiued him , and by that deceiuing , slue him spiritually : so sin is the proper cause , and by it selfe , of death ; law is the occasion only , & that by the deceit of sin abusing it .

Tim.

In what meaning doth the Apostle say that the commandement is ordayned to life ?

Silas .

It teacheth what end and vse there is of the lawe , in respect of it owne nature : that is , if so it be obserued , it doeth giue life eternall . For so it forbiddeth euill things , and commandeth good things , as it propoundeth the promise of life to the perfect doers of it : as it is written , He that doth these things shall liue in them . Leuit. 18 , 5. Indeed the Apostle sayth Gal. 3 , 21. That the lawe cannot giue life . and Rom. 8 , 3. that it is impossible for the law to giue life . But the fault hereof is not in the nature of the law ; which of it selfe is a worde and oracle of life , like to the fountaine whence it flowed ; but in our weaknesse which cannot fulfill the perfect righteousnesse of the law : whence it is that it cannot giue life , as the Sunne cannot giue light to him that hath no eyes to see it ; nor Christ cannot giue righteousnes to him that hath no faith to receiue it .

Tim.

How doeth the Apostle meane that the commaundement was found to be to him to death ?

Silas .

Thus much , that at length he felt it to be so ; for the law when he rightly vnderstood it , made him perceiue that hauing in it owne nature a good vse , euen to giue life , that accidentally and besides the nature of the law , it proued to him the cause of death ; insomuch as by breaking it , he felt himselfe guilty of death and damnation . For the proper cause of death and damnation , it is sin or our natural Decepit lex 〈◊〉 〈◊〉 〈◊〉 do suauius 〈◊〉 〈◊〉 cupidita 〈◊〉 〈◊〉 . corruption deceiuing vs , which abusing the ministry of the law , ( by being stirred vp by it the more ) brings forth of it owne nature properly , and by it selfe , death and damnation . Thus sin as the true cause , doeth produce death , Paraeus . and the law occasionally doth produce it .

Tim.

Open this somewhat more playnly and fully vnto vs , how death comes of sin by the occasion of the law , and how sinne deceiued Paul the Apostle , being in his Pharisaisme ?

Sylas .

Thus : when wee begin to knowe the law rightly , we see and feele our sinnes which before wee did not , and that thereby wee are woorthily adiudged to damnation in hell fire . This cannot bee carnestly thought on , but that it will bring vs to some taste of destruction , in which respect though wee doe liue in our bodies , yet we are said to bee slaine by sin and to be dead . For as a malefactor condemned , who by feare & feeling of his death approaching ( looking for it euery minute with terrour , ) may be said to tast of death , and to die before he be dead : so it was with Paul , being vnregenerate ; and so it is with all the elect , when the law hath effectually conuicted them of death through sin , they haue a sence of death eternall , which breedeth great heauines and disquietnes in their minds .

Tim.

What instruction is to be gathered from hence ?

Silas .

That there is none of yeares which are partakers of the life of Christ and of his righteousnesse , vntill by the preaching of the lawe , they haue such a sence in regard of their sinnes , that they feele themselues dead : this is the course that God taketh with all his children to kill them , before hee make them aliue , to humble them in feeling of their own dead-sick , and damnable estate , before he heale them and saue them . The reason hereof is , because till men be brought to a through-sight & sence of their own dsmnation , they will neuer secke after Christ nor desire him : without which they can neuer finde him nor haue him : God hauing so ordained it , that by seeking we shall find him . Secondly , the health and saluation by Christ , becomes more sweete and precious to men that first haue felt themselues lost and damned without him : as health is more pleasant after sicknesse , liberty after bond , plenty after scarsity , faire weather after foule , peace after warre ; therefore to haue his grace highly esteemed , God vseth to bring them very low that shall enioy it .

Tim.

What is the vse of this Doctrine ?

Sil.

First , to stir vp secure sinners , to labour much to be brought to the feeling of their owne deserued damnation , that they may become capable of the grace of Christ vnto saluation . Secondly , to comfort those which bee humbled to Hell gates , in the sence of their sinnes seeing by this meanes God is a preparing of them for his Sonne , to become meete to bee his members by faith . Lastly , to admonish such faithfull Christians as haue by the Law beene brought to seele the death due to their sinnes , to be thankfull in word and deed for such a deliuereance . This is both the duty and testimony of a truely Rom. 7 , 〈◊〉 . deliuered sinner , which hath indeed by the death of Christ escaped death .

Tim.

But tell me what course sinners are to take , that they may get the sound feeling of their owne woefull damnation , due to their sinnes ?

Silas .

It is no easie thing to get it , nor euery sinners case to come by it : yet I will commend vnto the sinner ( desirous to be humbled , ) foure looking-glasses , wherein if he vse often and intentiuely to behold himselfe , hee may haply through Gods mercy attaine his desire , to his euerlastaing good . The first is Adams fall , wherein hee 1. Glasse . shall see not onely himselfe depriued of all goodnes and exposed to all sin and misery , but the whole race of mankind , Gen. 3. and al creatures in heauen and earth folded in gods Rom. 8 , 2. fearefull malediction and vengeance . The second is the 2. Glasse . curse of the Law , in which he shall see God as a most terrible Iudge most seuerely denouncing vnto his Creature ( the worke of his hands , ) all the miseries of this life , bodily and spirituall , which are innumerable ; separation in the end of life of the body from the soule , which is terrible ; and after this life ended , euerlasting destruction both of body and soule , which is most horrible : and all this euen for the least transgression of his Law , Deut. 27 , 26. The third is the estate of a damned man in Hell , 3. Glasse . where he shall see a liuely picture of misery it selfe , to with a man for sinne chained vp in a prison , where there is a continuall night , and most lamentable roaring and outcries , hauing for his companions , the Diuell and his Angels and the Reprobate , his tender flesh extreamely pained in euery ioynt and sinew , his soulc lying in vnexpressable horror , filled with hatred of God , blasphemy , and despaire , fretting and vexing not so much in the sence of present punishment , which yet is easelesse and endlesse , as in remembrance of his exceeding losse , beeing cast out of Gods kingdome , without hope of recouery . And here remember ( I pray ) that this woefull estate euery one hath deserued a thousand waies . The fourth 4. Glasse . and last , is the most bitter death and passion of our Lord Iesus , wherein let him see and consider himselfe as principal debter , and Christ , but as his surety suffering for his sinne , euen at the hands of his owne vassals , the Iewes & Gentiles , most greeuous tants , scornes , and reproaches most smartfull buffeting , whipping , crowning and piercing with thornes , speares , and nayles , in his head , hands and feete ( his most tender parts : ) and at the hands of his angry reuenging Father , receiuing such inuisible strokes in his soule , as drew from his body abundance of bloudy sweat in the garden ; and from his mouth a most dolefull complaint and crie vpon the Crosse , My God my God , why hast thou forsaken me ? Heere vpon if a man will consider this deepely , that if Gods wrath did lye so heauy vpon Christ for sinne imputed , who also had his diuine power to vphold his man-hood in suffering it , how heauy will it lye when it lighteth vpon a meere man , and that for his own sin ? This meditation may preuaile much to bring downe the stoutest and proudest heart and stomacke that is , in the sight and feeling of his owne misery , which by desart of sinne is due to him in iustice ; or if this doe it not , the case is very hard , for it is a signe of a full hard heart not to be touched with griefe , for such greeuous things as the onely Sonne of God for our cause endured .

Tim.

Now that you haue told vs how the Law doth kill vs by engendering in vs a sence of Gods wrath and eternall death ; let me heare you declare vnto me by what meanes sinne did kill Paul ?

Silas .

Sinne deceiued him , and so slew him : deceitfull Text. sinne killed him .

Tim.

What is the instruction from hence ?

Silas .

That sinne is a deceitfull thing may appeare by these three wayes : First , by the testimony of Scripture By authority . as Heb. 3 , 12 , 13. Take heed least any of you be hardened through the deceitfulnesse of sinne : also in Ephe. 4 , 22. the lusts of sinne are called deceiueable lusts : now whatsoeuer God saith is deceitfull , must needs be so , for hee cannot lye . Secondly , by the example first of Paul , confessing that sinne deceiued him , he being very wise , learned , Example . and heedfull . Secondly , of Peter , who was deceiued by his sinfull presumption . Thirdly , of Salomon and Dauid , by incontinency . Fourthly , of Iudas , who was deceiued by couetousnesse . Lastly of Herod by pride . Thirdly , by reason because it is the brood of the Diuell , Reason . that olde Serpent , full of subtilty , who deceiued the whole world by his guile and craft : the Child being like his father , such damme such broode . Second reason : sinne is in quality contrary to holinesse , therefore as holinesse hath sincerity and truth , so sinne hath deceit and guile annexed to it . Lastly , seeing it makes our hearts deceitfull , therefore it selfe must needs be full of deceite . For that which maketh a thing to be such , it selfe is more such . Quod facit tale , id est magis tale . Aristot.

Tim.

What hurt and daunger is there in being deceyned ?

Silas .

From this deceite of sinne , springs hardnesse of heart , and spirituall deadnesse , Heb. 3 , 13. And after this there followes eternall death , without the mercies of God , and great repentance .

Sil.

Are all men deceiued alike ?

Silas .

No , the wicked are deceiued wholly & willingly , and vnto their destruction . The elect in some things are deceiued by sin , euen after calling , but neuer wholly and finally .

Tim.

After what sort and wayes doth sinne deceiue vs ?

Silas .

First , by making men thinke that they are aliue and happy , when they are dead and miserable thorough sinne . Secondly , by causing them to neglect their inward thoughts and lusts , resting in outward obedience onely , as if that were enough , and could iustifie them . Thirdly , by insinuating it selfe into their harts , becomming more pleasant and delightfull to them ; by the prohibitions of the Law , forbidding and condemning it . By these three waies especially , was Paul deceiued with sin . Fourthly , by blinding our iudgement , by putting out the eyes of our minde , that we should not be able to see it to be a sin in our selues , which we see to be a sin in others ; & not to be a fault in particular , which men do know to be a fault in the generall . As the couetous , proud , malicious , will condemn couetousnes , pride , hatred in general , yet perceiue not that their owne actions sauour of these vices Fiftly , sin perswades men , that the things which the law forbids are good & commodious for them ; as some kind oflyes , and some litle breaking of the Saboth , and vsury & such like sin , dooth often put on the name and countenaunce of vertue ; as pride of cleanlinesse , niggardnesse of thrift , great swearing and reuenge of manhood & courage , &c. Seauenthly , it turneth away our thoughts from thinking earnestly vpon the punishment due to sin . Eightly , when we do any good , it maketh vs ascribe it to our selues , and to think that we haue kept the Law . Ninthly , our sinfull Nature frames it selfe glad to heare the Law , & yet continually drawes from the obedience of it . Lastly , it perswadeth vs , that there is more ease & pleasure in following our lusts , then in obeying Gods Law . There be other 〈◊〉 inumerable , whereby sin vseth to deceiue men , yet these be common and most dangerous , which I haue named .

Tim.

What profit is to he made of this doctrine ?

Silas

It reproues such as are ignorant of the Nature of sin , not so much as knowing that it is deceitfull . Also , such as knowing this , yet suspect it not , but are secure ; not prouiding and arming themselues against the slights of sin . Secondly , it teacheth all men what need they haue of wisedome and warinesse , and all good circumspection , considering what a deceitful enemy they haue within their owne bosome , and how many wisemen haue bin deceiued ; and how easie a thing it is to be deceiued , and what danger it is to be deceiued : therefore watch , take heede , and pray continually .

DIAL . VIII .

Verse 12. Wherefore the Law is holy , and that commandement is holy , and iust , and good .

Tim.

WHat is the Sum of these words ?

Silas .

A conclusion of the things said before , con Cum lex neque gignit peccatn̄ , ncque mortem , sed peccatum inhabitans , sequitur eam non essedamnandam cluding the Law not to be the cause of sinne , by a reason fetched from the property of the Law , thus : The Law is good and holy , therefore cannot be the cause of sin . For howsoeuer it doth detect & shew sin , and doth irritate & encrease it in naturall men , yet the fault is not in the law which is iust , but in our selues which abuse it . Nowe , whatsoeuer is the cause of sinne , must needes bee it selfe sinfull and vniust . Therefore a Law iust and holy , cannot beget sinne which is filthy .

Tim.

What Law and commandement doth he meane heere in this Text ?

Silas .

He meaneth the morall Law deliuered by Moses vnto the people ; and by commaundement must bee meant that commandement which forbiddeth Lust , and condemnes it as sinne . The reason why hee mentioneth both Lawe and Commaundement , is to shew that these properties heere named , do agree to the whole Law , & to euerie part of it . For , if the Law be holy , it doeth follow necessarily , that euery commandement is so ; and on the contrary , if any one commandement bee holie , iust , and good , the whole law must be so . The reason why he singled out that commandement which forbids Lust , is because it needed clearing . And heereunto our Apostle borroweth these properties of the Law from Psal. 19 , 7 , 8 9. where it is written , that the Law of God is vndefiled , his testimonies pure , his iudgements righteous , &c.

Tim.

What is meant heere by holy , and in what respect is the Law called holy ?

Sil.

By holy is meant that which is pure and vndefiled Holy . seucred from all pollution of falshood , lies , sins , and errors . Lex sancta , iusta , bona ratione authoris , & doctrine , & effectorum . Paraeus . To which purpose it is likened to filuer tried in the fire seauen times , Psa. 12. 6. and to the light of the Sunne , Ps. 119. The respects for which it is called holy bee fiue . First God the author of the law , is most holy . Secondly , it was published by the ministry of the holy Angels . Thirdly , Moses the penman , and the Prophets the interpreters of it were holy . 4. The matter holy , to wit , all duties to God or man . And lastly , the end it aimes at , is to make a This effect is in the life to come . people holy to God . Therefore it must needs be holy .

Tim.

In what sence and respect is the Law called Iust and Good ?

Silas .

It is called Iust , first , because it is righteous , hauing Iust. in it no wrong or iniquity . Secondly , it teacheth iust things . Thirdly , it proceedeth from a iust God . 4. It is able to iustifie such as perfectly keepe it . Fiftly , it iustly denounceth death to them that break it . Also , it is called Good . good : First , because it liketh , alloweth , and beareth with no euil . Secondly , it she weth vs euery good way which we are to walk . And lastly , it hath promises of many good things , both temporal and eternal ; for this life and for a better .

Tim.

How else can ye fit these properties to the Law ?

Silas .

Thus : It is holy , because holinesse towards God is taught in the first Table of the Law ; Iust , because Iustice towards our Neighbor is taught in the second Table ; and because the good and perfect way is taught in both the Tables ; as also , God the chiefe good , who and what he is , and what he willeth .

Tim.

What is the vse and profit wee are to make vnto our selues , from these properties of the Law ?

Sil.

Verie many and manyfold . First , it sharply reproueth them which thinke or speake reproachfullie of the Doctrine of Gods Law . Secondly , it doth admonish vs with delight , reuerence , and loue to thinke and speake , to reade and heare it , beeing so highly praised of Gods owne mouth . Thirdly , it prooues the Scripture of the Law to bee inspired of God , whose Image it beares being like himself , in his most glorious properties . Fourthly , Deut 4 , 8 , 5. it commendeth to vs , the great mercie of God , & sets forth the great dignity of his people , in hauing a Law so holy and iust giuen vnto them . Fiftly , it encourageth all Christians to be verie studious in the Lawe , to learne it , and carefully to practise it , being a rule so right & pure . Sixtly , it bewrayeth what a filthy and foule thing sinne is , that is contrary vnto so holy a Law . Seauenthly , it informes all men , that they ought to beare with , and to brooke the seuere Discipline of the Law , because it is good and iust . Eightly , heereby all men must be warned to stand with Gods Law against their dearest lustes , to condemne whatsoeuer the Lawe condemneth , and to praise whatsoeuer the law praiseth . Ninthly , here is a paterne for Teachers , how to frame their Doctrine , to see that it be holy , iust , and good ; aswel as for hearers how to frame their conuersation , to look to it , that it be such as the Law is ; for till it be such , it is neuer holy & iust . Tenthly , that wee must haue in honour and estimation , not onely the word of the Law , but euerie portion of it , it being throughout like it selfe . Lastly , we see here what to iudge of the Gospell , namely , that it is a Doctrine ful of goodnesse , Iustice , and holinesse , woorthy of all loue and obedience . For if the Law be holy , sure the Gospel is no lesse . For it is from the same Authour , penned by as holy instrumentes and Secretaries , containing matter most Diuine and holy , euen redemption by Christ ; and not onely tending vnto , but seruing to make vs holy , effecting it in vs ; being the power of God to saluation , & so to Sanctification , which is one part of Saluation , as Iustification is the other , which wee attaine by the Gospell onely , Rom. 1 , 16 , 17.

DIAL . IX .

Verse 13. Was that then which is good made death vnto me ? God forbid . For sinne , that it might appeare sin , wrought death in me by that which is good , that sinne might be out of measure sinfull , by the commandement .

Tim.

WHat is the drift of this Text ?

Silas .

To cleare the Lawe from a new slaunder , which might by cauillers be cast vppon it . The flaunder was , that Paul in his Doctrine did make the Law a verie pestilent thing , the very cause of death to himself , whom it had slaine , verse 8. The which slander he doth wipe away , and discharge himselfe of it thus : First by denying it [ God forbid . ] Secondly , by turning the blame of death vpon sinne [ For Sinne . ] As if hee should say , it is not the Lawe which is made death , but it is sinne which begets death . Thirdly , he proues by reason , that the Lawe cannot be the cause of death , for that it is spirituall ( that is ) ordering or framing a man to spirituall obedience , & to liue conformably vnto God ; which if any could doe , they should not dye , but become spirituall and liue for euer : therefore in it selfe it must needs be an holie and a good thing .

Tim.

What learne we out of the Obiection ?

Silas .

First , that a malicious Cauiller , wil neuer make an end of obiecting against the trueth , an vnsanctified wit is euer vnsatiable . Such as enquire and obiect soberly , out of a desire to learne , will soone receiue satisfaction : but wanton wits , and contradicting spirites , delight in crossing the truth . Therefore their error being plainly shewed them , they are to be left , least wee cast Pearles before Swine .

Secondly , that the Doctrine of the Gospell , doth lye open vnto many slanders of wicked men , who because they will not beleeue sound Doctrine and obey it , therefore they are iustly giuen ouer to the spirit of calumniation ; against such men must bee armed . Thirdly , it behoueth the Ministers of Christ , not onely to lay downe their Doctrine soundly and plainly ; but wisely to foresee what accusations may bee brought in against it , and how to remoue them ; for as they may assure themselues that Satan will sifte all the corners of his wit , to deuise slanders against the truth ; so it behooueth them to bee prudent , to forecast and preuent it .

Tim.

What are wee to learne out of the first part of Paules answer , denying the slander ?

Silas .

That no man ( especially a Minister ) must suffer a slander , especially in the matter of Doctrine , falsely to be fastened vpon him , because the discredite of a Teacher in matter of Doctrine , is the endaungering of the soules of the hearer . For , who will giue credit vnto vs , if it should be blowne abroad and beleeued , that we had taught poysonfull and vnsound things ?

Tim.

What is the vse of this point ?

Silas .

First , it reproueth such as put them vp , & passe by such slanders lightly , as the betrayers of the saluation of their flocke . Secondly , it reproueth those that put them out , and be Authors of them , as being the procurers ( as much as lyes in them of other mens destruction . Thirdly , it admonisheth all to beware how they father any false Doctrine vpon the Ministers of Christ , seeing the hurt reacheth to them and others .

Tim

What is the second part of Paules answere ?

Sil.

That sinne wrought deatl in him thorough that which is good ( to wit the lawe , ) the meaning whereof is twofold . First , that his sinne the more the law forbid it , the more it did rise vp against the lawe , and so wrapt himselfe more deeply in death and damnation ; as an vntained Horse , the more hee is curbed , the more he rageth . Secondly , the law shewed him his sin and made him feele it , and that by the desert of it , hee was vnder Gods wrath adiudged to hell fire ; vpon the apprehension and taste wherof , his heart was smitten with deadly heauines . It fareth with him , as with a man condemned to dye , and respited two or three dayes , he feeles death euery houre though he be aliue : So Paul being vnder eternall death through sin , and made by the lawe to see and feele somuch , hee was by this meanes as a slain and dead man ; as one that hath the axe ouer his neck , and euery moment looks for the mortal blow .

Tim.

At what time was it , that sinne through the lawe had wrought this death in him , seeing it is playne by Scripture , that while he was a Pharisy , hee was farre from thinking himselfe in any such woefull and deadly estate : because it is witnessed of him , that hee liued vnblameably . Phil. 3. 6. keeping a good conscience , Acts 23 , 1. profitting in the religion of the Iewes aboue his fellowes . Gal. 1 , 14. In somuch that he rather took him selfe to be iust by the keeping of the law , them feared death by the breaking of it : therefore shew me at what time it was , that the lawe wrought in him this feeling of death , by reason of his transgressions aginst it ?

Sylas .

This hapned vnto him ( vppon all presumptions ) euen a little afore his conuersion , after that Christ had met him in the way as hee went to Damascus , and had begun to humble him by terrible actions , words , and sights , committing Acts 9. 2 , 3 , 4. him ouer for further direction vnto Ananias . By whose ministry he was broght and made to see two things ( amongst many others . ) First , that the good woorkes which he did before his conuersion , they did not proceed from faith and charity , and therefore in the sight of God , they were no better then sins . Secondly , he was instructed to know the meaning of that commandement , which forbiddeth lust ; to wit , that all sodaine motions and desires of the minde , deserue damnation in strictnesse of iustice : now being made to perceiue this , that his best righteousnesse was but iniquity with God , and that his heart had beene full of euill affections and motions in the sight of God ; howsoeuer his life had beene without blame in the sight of men : these things ( I say ) being beleeued and eainestly thought of , with application to himselfe , of the threatnings of the law , against his inward and secret corruptions and hipocrisie , brought him to see and feele himselfe to be in the case of a fellon condemned to dye , euen a most miserable and dead man , without the grace of God in Iesus Christ ; this was the beginning of his conuersion .

Tim.

Tell vs now what instructions wee are to gather from all this ?

Silas .

Two , first that it is a mans owne sin which produceth and begetteth his death , the law onely sheweth a man his sinne , conuict him of it , and maketh him feele himselfe guilty of death ; prouoking him by his own fault , to doe that which shall more deserue condemnation . For as an earthly King hearing of some subiects apt to mutiny and rebellion , giues his commaundement to them to forbeare assembling , to weare no weapons vppon paine of death ; hereby they are made the more rumultuous , are apprehended , conuicted as guilty of the breach of the Kings edict , and therefore executed , whereof their rebellious mind is the proper cause , the kings commandement onely an accidentall cause : so it is with the law , it is but the accidentall cause of our destruction , which properly commeth from our sins . Secondly , we are taught , that whosoeuer God meaneth to bring to his Sonne Christ , to enioy his righteousnesse and life , they must feele their owne death denounced by the law against the desert of their sins ; for howsoeuer there were in Pauls conuersion somethings extraordinary , yet this is ordinary to him with other elect sinners . First , to be killed by the law in the sence of their sinnes and damnation , ere they be made aliue by the grace of the Gospell .

Tim.

Whereto serueth this ?

Silas .

First , to comfort them which haue got a tast of their owne destruction , and are troubled and humbled by it ; such are in a good way to Christ , as a corasiue or potion when it smarts , workes a good signe . Secondly , it serueth sharply to reproue such as are forward to draw the promises of life vnto themselues , before the lawe hath slayne and wrought a sence of death in them : it is all one , as if they would haue their wound or sore healed without lanching , their disease or sicknes cured without phisick .

Tim.

We haue heard that not the law but sinne beeing irritated by the lawe , workes death : what would the Apostle haue vs to learne by that ?

Sylas .

That it brings to open knowledge the malice of our naturall sinnne and prauity , which consists heerein ; in that it doeth abuse perniciously such a good thing as the lawe is , to the encreasing of sinne , and to the woorking of death . This may bee set forth by the comparison of such stubborn diseases , as are made the worse by such remedies as are applyed to heale them : euen such a vile thing sinne is , which taketh occasion to breake out more vehemently by that meanes , which was giuen to restrayn it . And it is in this sence saide of sinne , that it is made by the lawe out of measure sinfull : partly , because by the knowledge of the law , sinne which was hid before , doeth now shewe it selfe to bee more grieuous ; and partly because by the restraynt of the law , it doth rage more vnmeasurably .

Tim.

What vse is to be made of this truth ?

Sil.

First , to be humbled considering that wee carry such a poysoufull thing in our owne bosome . Secondly to be very watchfull ouer our owne heart , taking diligent heed vnto it , least the in-bred venoune break out . Thirdly , to 〈◊〉 vs to pray vnto God in hearing the Law , that our vicious nature abuse it or to the waxing worse thereby . Lastly , tobe thankfull 〈◊〉 〈◊〉 Christ , by whose soueraigne grace this malady is begun to bee cured in vs , and shall be perfectly healed at the time of our dissolution by death . Hitherto we haue seene three excellent vses of the Law : first , discouery of sin ; secondly life and blessednesse if it be obeyed , also death if it bee disobeyed ; thirdly irritation and encreasing of sinne and of destruction : this happeneth accidentally , and is not of the Law it selfe , as the two former .

DIAL . X.

Verse 14. For we know the Law is Spirituall .

Tim.

WHat doth this Text containe , or whereunto tendeth it ?

Sylas .

A reason for to proue why it is not to be reckned as a fault in the law , if vpon the knowledge thereof , there The Law would free vs from death . Thence called a quickening Spirite . followes death ; because the law is spirituall , but the Spirit is properly the cause of life ; and therefore it cannot bee properly the cause of death for one and the same efficient cause , cannot by it selfe produce two contrary effects , vnlesse it be in respect of a subiect diuersly affected , as the Sun hardeneth clay and softeneth waxe .

Tim.

In what meaning is the Law called spirituall ?

Silas .

First , because it is not giuen by men , but God himselfe by his Spirit was the inditer of it . Secondly , In respect of Author . because it reacheth not to the outward man onely , but Of manner . to the most inward motions of our minde and will , requiring Of obedience obedience from our very spirits and thoughts , yea requiring a spirutually euen a perfect and Angelicall obedience in soule and body . Thirdly , because this inward Of the end to teach vs the worship of God , who is a pure Spirit . obedience of the Law , must come from that Spirit which is the author of the Law in these respects it is called spirituall . But this property of ( Spirituall ) cannot be affirmed of the whole law . For the ceremoniall law stood in bodily rites . The iudiciall law did respect outward acts . Therefore it is meant onely of the morall law Lex ordinat hominem ad spiritualem obedientiam . the ten Commandements , of which it may be affirmed that euery Commandement of it is spirituall , striking at the roote , and piercing euen the very soule and spirit of a man : such is the nature of the world , answerable to the nature of God , who searcheth hearts and thoughts , Heb. 4 , 12 , 13.

Tim.

What benefit are we to make to our selues from hence , that Gods Law is spirituall ?

Silas .

First , heere we learne a difference betweene the ciuill lawes of men , and the lawes of God ; the former take no knowledge of thoughts , except they be vttered in words and actes , the latter doth . Secondly , one may keepe all the lawes of men , and yet be a very vicious and wicked person , whereas Gods law teacheth to follow all vertue , and to shunne all vice . Thirdly , it is not enough to conforme a mans selfe to Gods own law , namely , in outward actions onely , without internall obedience . Fourthly , it reprooues such as thought the Law of Moyses to require no more then externall duties : as the Pharisies expounded the Law . See Math. 5. Fifthly , it prooues to vs , that the Law is vnpossible to bee kept of vs , who cannot in this flesh attaine such exacte puritie ; Indeed wee should be spirituall and free from death , it we would do the Law . and so reprooues the Papists , who teach that we may merite by workes , and doe more then the Law commands , cuen works supererogatory . Sixtly , it helps to vnderstand the true meaning of the Law , that in the forbidding or commanding of outward workes euill or good , God forbids and commands the very first thoughts and desires of those workes . Seauenthly , it doth admonish all men as they would please God , to haue more care about the ordering of the inward motions , then of the outward actions . Lastly , it must warne vs with earnest prayer to craue helpe of God , to strengthen vs by his Spirite to giue obedience to the Law , in some measure of truth and sincerity .

Tim.

What learne wee by this , that the Apostle saith wee know that the Law is spirituall ?

Silas .

It teacheth vs that this doctrine was not vncertaine and doubtfull , but well and publikely vnderstood and knowne in the Church onely . Secondly , it reprooueth such as liue in ignorance of the nature of the Law , which is a dangerous thing ; for it causeth men to rest content with outward ciuility , and honesty of manners , with neglect of the inward reformation of the heart ; Law is a rule of spirituall holinesse . which is the maine duty of a Christian : as appeareth in the example of Pharisies , Mat. 23 , throughout . Whereas Christians must exceed the righteousnesse of Scribes and Pharisies , Math , 5 , 20. and imitate Zachary and Elizabeth , Luke , 1 , 6.

DIAL . XI .

Verse 14. But I am carnall , sold vnder sinne .

Tim.

WHat is the drift and purpose of this Scripture ?

Silas .

In these words the Apostle doth confesse and A transition to the third part of the Chapter . bewaile his remaining natural corruption , and so maketh an entrance into the description of the fight and combate betweene the flesh and the Spirire , which hee very notably setteth foorth in his owne person , vnto the end of the Chapter . For hauing opened the estate of all men , Iew and Gentile , vnder the guiding of sinne with-out Christ , Chapter . 1 , 2. and secondly their estate vnder the grace of redemption by Christ , being iustified by faith they haue peace with God , Chapter 3 , 4 , 5. and thirdly , their estate by grace of sanctification or regeneration , opened in Chap. 6. the iustified by faith are freed from the dominion of sin , as wel as from the guilt thereof : Now in Paul now speakes no more in time past , I haue , but I am . the end of this 7. Chapter , what weaknesse and disficulties are in this estate of sanctification , how tough and dangerous a conflict with sinne , regenerate men haue , is most huely set foorth in Pauls owne example , beeing a regenerate person ; heereupon he now speakes of himselfe in the present time .

Tim.

But doth Paul speake thus of himselfe as hee was aregenerate man ?

Sil.

* * Vocibus Apostoli sunt gemitus sanctorum , pugnantium contra carnales concupiscentias . August . He doth so : he doth now speake of himselfe as he was an Apostle & regenerate , not as he was a Pharisie & vnregenerate . Because he doth not speak of himself in the time past , as he did before in this Chapter , verses 8 , 9 , 10 , 11. but now he speaketh in time present , saying , I am carnall sould vnder sinne .

Tim.

But Paul as he was an Apostle was holy , being sanctified by the Spirite , and therefore spirituall , not carnall . Paul was partly spirituall , partly carnal , euen after new birth .

Sil.

It is true , being conuerted and made an Apostle , he was spirituall and holy , yet not simply and absolutely so ; but in part onely and vnperfectly , hauing still some sinfull corruption sticking in him , which did fight against the diuine Law , as he afterwards speaketh of himselfe , verse 17 , 18. and 22 , 23. where hee distinguisheth betweene the flesh or sinne , and himselfe as hee was renewed .

Tim.

What then is the summe of this Scripture ?

Silas .

Thus much : Paul confesseth that being a regenerate Agnascit et dcplozat potentes peccati inse habitantis reliquias . Paraeus . man , yet there did still abide in his nature corruption of sinne , which violently resisted the Law , so as hee could not attaine that perfect integrity and vprightnes , or spirituallity , as I may so speake , taught in the law , but was forced against his owne will often to do against the Law , and to obey the lusts of sinne . The conceite of Origen is strange and false , as if Paul in the person of a naturall man did onely expresse the battell of reason and appetite .

Tim.

What are wee to learne out of this free and franke confession that Paul maketh of his owne vicious naughtines ?

Sil.

First , that it is a good fruite and sure note of a regenerate person , vnfaignedly and ingeniously to confesse their sinfull infirmities , wherein there is a great difference betweene the childe of God , and those that bee but hypocrites : for an hypocrite doeth commonly deny , defend , or extenuate his sinne , or confesseth it more out of the feare of punishment , then for the griefe of the offence , or out of hope of pardon : but the Children of God doe the quite contrary , for they freely accuse themselues out of a loathing of their sinnes , with trust of the forgiuenesse of it by Christ .

Tim.

What reason moueth them thus to do ?

Silas .

First , because it is the high and ready way to pardon , the promise whereof is made onely to a faithfull and sound confession , 1 Iohn 1 , 9. Secondly , because this kinde of confession is both gratefull to God , in that it is commaunded of him , and doeth render vnto him his due praise . Thirdly , it is a true testimony and marke , that our repentance is not counterfet , and hypocritical , but hearty As Salomon and before him his Father Dauid did . Psal. 〈◊〉 . and sincere , because wee are contented to ashame and abase our selues , that wee may giue God the glory , and the Church a good example . Lastly , because it brings true peace vnto the conscience of a sinner : These reasons and grounds are sufficient to moue the childeren of God , euen openly and publikely to accuse themselues when need requires ; as appeares in the example of this our Apostle , who to the end hee might yeelde due praise to God and to his lawe , and giue vnto the faithfull an example of true humiliation , doth in this place publikly accuse himself of sinfull corruption , and of bondage to sinne in part : for as hee doth here accuse himselfe generally of sinne , so hee doeth elsewhere charge himselfe with sundry speciall foule vices by name , see 1 Tim. 1 , 13. The like did Dauid and Salomon , and Peter , and innumerable others , whereof mention is made in Sacred story .

Tim.

What profit are we to make of this poynt ?

Sylas .

First , it ministreth great comfort to such as hauing and feeling their sinne , are ready in vprightnesse to accuse and condemne themselues before God and men , as neede requires ; for it declares them to be the new-borne children of God , because none saue they can do this . Secondly , it instructeth all Christians as they tender Gods glory , or their owne Saluation , frankely to confesse those their sinnes with their mouths , of which they haue a sence in their hearts , and a checke in their conscience . Thirdly , it affords sharpe reproofe vnto such as deny their sins , or confesse them constrainedly , for this argueth that they are yet in the power of sinne , seruants to their lusts , void of the Spirite of grace , wherewith the Children of God are led ; and vtterly carelesse both of Gods glory & their owne good and other mens , whom by the example of their humility they might edifie .

Tim.

What other things doe we learn from this confession ?

Silas .

That in all true repentance , originall and birth-sinne , is euer to be bewayled , felt , and confessed . Psal. 51 4. 5. The reason is , because the flesh or birth-sin , being the roote of all other sinnes , hee cannot be thought to repent of any sin , that doth not repent and loathe this .

Tim.

What is the vse of this poynt ?

Silas .

It warneth vs in all our repentance , to look back to the fountaine , to wit , corruption of nature . Secondly , it ptoues their repentance to be faigned , who neuer complaine of this , with a truely humbled heart , either they bee ignorant or carelesse of this soule spotte , and so vnrepentant .

Tim.

Hauing spoken generally of the whole verse , tell vs now what be the parts of this confession ?

Silas .

Two ; first , hee confesseth himselfe to bee carnall . Secondly , that he is the seruant and bondman of sin , ( sold vnder sin . )

Tim.

In what respects doeth the Apostle call him selfe carnall ? Paulus de se loquitur in proescnti absque fictione , vcl prosopopoeia : scd ingenue ex sensu infirmitatis suoe .

Silas .

In two respects ; first , because he was so by nature , being borne of flesh , infected with originall sin and corruption , euen from his birth . Secondly , in respect of carna , infirmities , which did still cleaue vnto him , euen after his ewe birth , as ignorance , vnbeliefe , doubting , pride , vaine glory and hypocrisie , and lusts of all sorts , which trobled continually the Apostle , euen in this his estate of regeneration .

Tim.

But how may it be that a man should bee at once , both regenerate and carnall ?

Sil.

Men in Scripture are called carnall in a double sence . First , the children of this world , meere natural men , are called carnall absolutely because they are in the flesh , and walke after the flesh , sauouring the things of the flesh , being wholy carnall and sinfull in all their wayes , serning diuers lusts and pleasures . Secondly , the children of God beeing renued by the Spirit , are called carnall after a sort , either comparatiuely , because they haue more flesh and corruption then grace , as the Corinthians , 1 Cor. 3 , 2. or else partially , or in part , because they are still obnoxious to the infirmities of the flesh ; and haue not the Spirite and grace , without euill concupiscence and lustes , as Paul was , Rom. 7 , 22.

Tim.

In what meaning is it sayd , that hee was sold vnder sinne ?

Sylas .

That he was captiue to sin under the power of it , as a seruant or slaue bought with a price , is in the power of him that bought himꝭ for it is a borrowed speech from such tyrants as buy others with their money , whome they may vse as slaues at their will . Into this bondage we come two wayes . First , by nature being borne such . Secondly , by election and choise , willingly yeelding our selues vnder this dominion of sinne : euery meere man is the seruant of sin both these wayes , beeing the children of wrath by nature , and afterwards willingly obeying the lusts of sin .

Tim.

But Paul being already freed by grace , how can he be called the bondman of sin ?

Sylas .

There is a double bondage to this tyrant sinne , voluntary as in Ahab , who solde himself to do cull in the sight of the Lord : Such a bondman was Paul before his conuersion in al thinges , and readily obeying sin . And vnuoluntary , when one sometime obeyes the will of this tyrant sin , but it is vnwillingly . Such a bondman was Paul , in the estate of regeneration ; also all other Saints ; for as a bondman is often compelled of his maister to that hee would not so Paul by sin was drawne to many things hee allowed not , as himselfe expounds it in the wordes sollowing .

Tim.

Now shewe vs for what purposes God doeth still keepe his children in bondage , seeing hee coulde at once haue giuen the 〈◊〉 perfect liberty ?

Sil.

First , for abating their pride . Secondly , for stirring vs vp to feruent prayer . Thirdly , for keeping vs from sloathsulnesse , hauing such an enemy within vs . Fourthly , for manifesting Gods power in vpholding vs . Lastly , for exercising mutuall charity and compassion in bearing , and forgiuing and pittying , comforting and strengthning one another .

Tim.

Now shew vs what profit we are to make by the consideration of these things ?

Sylas .

First , all Gods children must take knowledge of their estate , that though they are regenerate , yet they are still carnall , sold vnder sin , both in regard of originall sin , and actuall infirmities . Secondly , let them continually make faithfull prayers vnto God for the ayde of his grace , for to maister the flesh . Thirdly , it behooueth them to be watchfull , not onely hauing such an enemy as sin in their own bosome , but through sinne the deuill ready to mingle himselfe with all their thoughts . Fourthly , let euery man suspect euery thing that commeth of himselfe , least it smel and rellish of the flesh ; not easily approuing ought that is pleasing vnto him without serious and narrow examination . Fiftly , whensoeuer we are afflicted , let vs know that there may be just cause giuen by vs , though wee cannot see it ; and therefore forbeare to complaine of God . Sixtly , seeing regenerate men are so bound to sinne , that they cannot vse that liberty of will which they haue by grace , how much lesse is there any power of free will in men vnregenerate ? Lastly , let the remembrance of our wofull captiuity , cause vs to strlue and sigh after perfect liberty : and in the meane space to walk watchfully and humbly , both before God and men , and in our owne eies : for wee are like to captiues which after hard bondage haue some liberty , yet in signe of captiuity , carry an yron chaine or a fetter to clog them : so are Gods best children freed , as they beare stil the clog and chain of corruption for their better humbling and continuall exercise .

DIAL . III.

Verse 15. For I allow not that which I do ; for what I wold that I do not , but what I hate that I do .

Tim.

WHat 〈◊〉 the purpose and drift of this Text ?

Silas .

The Apostle Paul intendeth in his owne Sighes & complaints of trobled sinners , can hardly be brought in order : yet Paul is not without Method . person to describe and set foorth the spirituall combate and strife which is in euery regenerate man betweene corruption and grace ; the which he setteth forth by rehearsing three sharpe assaults ( like three strong fits of an Ague ) which his flesh and corruption did make against his minde , being renued by the Spirit . The first assault , is , that he found in himselfe two contrary grounds of his actions , to wit ; Originall sinne , still abiding in his nature , and his regenerate wil wrestling like the two twins in Rebeccaes wombe ; the one made him hate God , and do that which is euill ; the other , caused him to hate euill , and to will that which is good , vnto verse 18. The second assault was , that , when his purpose and will was good , it had no good effect but a quite repugnant and contrary effect , verse 19 , 20. The third is , that hee felt two contrary Lawes enforcing him ; the one , vnto holinesse and life , the other , vnto sinne and death , Verse 21 , 22 , 23.

Tim.

Tell vs now what is the Sum of this present Text ?

Silas .

Thus much : that though his heart being renued , did abhorre all euill , and approoue good things only , yet through sinne dwelling in him , he was violently drawne to those euill things which he abhorred , & from those good things which he allowed , which proues his former complaint to be true ; for hee did thinges quite contrary to his iudgement and will , through the force of flesh remaining , haling and carrying awry .

Tim.

What be the parts of this Text ?

Silas .

Two : First , he generally propoundeth the strife betweene his will , being good by grace , and his nature remaining corrupt , in the 15. verse . Secondly , hee doth more particularly and distinctly , lay downe both the parts and members of this strife , in verses 16 , 17.

Tim.

Now come to expound the words , and tell vs what is heere meant by allowing , [ I allow not . ]

Silas .

The word in the Originall Text is [ I know not , ] Id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. which signifieth not onely thus much , I allowe not , or approue not , but I hate , abhorre ; and condemne , as it is expounded in this verse [ But what I hate . ]

Tim.

What doth he vnderstand by [ That which I do ? ]

Silas .

Not a wicked life , or any sin willingly committed and done wilfully against Conscience ; for Paul being conuerted , neither did nor could do so : but he meaneth first sinfull thoughtes and motions sweruing from the Law of God , or defect in his loue towards God and men . Secondly , sinfull affections , as anger , enuy , pride , Psal 10 , 12. 130 , 3. and such like . Lastly , some things done in outward actions , repugnant to Gods will and his owne .

Tim.

But vnder these words [ That which I do , ] may wee not comprehend crimes & notorious sinnes ?

Silas .

We may : if so be wee will take Paul generally to speake of all regenerate men , whereof many through frailty take gresse fals euen after their calling , as it is to be seene in the example of Dauid , Peter , and other of the Saines : but we cannot so expound it , if it be limited to Phil. 3 , 17. Paul , who liued vnblaincably when hee was a Pharisic ; therefore much more vnrebukcable now , beeing an Apostle , Acts 24 , 16. He is set forth as an example vnto the Saints , of an holy vnreproueable life .

Tim.

What Instructions do ye gather from the words thus expounded ?

Silas .

First the Children of God in their regeneration do not receiue fulnesse of grace to do wel . For then they should do nothing which they allow not , but their will and their deed should accord , both should be perfectly good . Whereas in Paul , his decde and will disagreeed both in doing euil , and leauing good vndone .

Tim.

What vse is to be made of this instruction ?

Sil.

First , it doth reproue such as do hold , that the regenerate in this life cannot sinne , as Familists . Secondly , it admonisheth al men to finde out and acknowledge their imperfections with griefe , and to striue towardes perfection . Lastly , it doth serue to comfort such , as doe labour vnder sinful infirmities and defects . For this was the Apostles case . How much lesse maruail , if it proue so with others inferiour to him .

Tim.

What other instruction ariseth out of these words ?

Silas .

That it is a good sign of a regenerate man , when not onely conscience checketh , and iudgment disliketh , but his heart dissalloweth and is displeased with the euil he doth ; because this bewraieth , that they are not wholly vnder the power of originall sinne , but haue another beginning and ground of their actions , euen grace and the holy Spirit of God , from whence comes that hatred of euil , and desire of good .

Tim.

What vse are we to make of this second instruction ?

Silas .

First , it proues them to be meere naturall & vnregenerate men , who do allow and be pleased with their sinnes that be in themselues and in others . Secondly , it admonisheth the godly of their dutie , which is not to allow , but with hatred to condemne euery sinful thing in themselues , euen to the least motion and lust , not at any hand after it is knowne bearing with it , but stirring vp the heart to detest and lament it with godly sorrow , in regard it is an offence to God .

Tim.

What is the third Instruction ?

Silas .

That the elect of God being regenerate , they are neuer so giuen ouer , as to sinne with their whole wil , because this is true of them all , that they allow not the euill which they doe : so that in all their euils and sinnes , there is some striuing in their will against them though it be but faintly and in great feeblenesse , as it happeneth in great tentation .

Tim.

Shew vs now by what reason the Apostle prooues this proposition , that he allowed not what he did ?

Silas .

By this reason , because both in the leauing vndone good , and in the doing of euill , hee offended not willingly , but with a detestation and loathing . For the euill which he did was hatefull to him , and his will was to doe the good hee could not doe ; not that Paul was compelled vnto euill , but that hee consented not to it with his whole will ; his heart being now changed and made confermable to the law in part .

Tim.

What instruction is to be gathered from hence ?

Silas .

First , we learne that the godly cannot doe al the good they would , because sinne hindreth them ; and secondly , that they cannot doe all the euill as their lustes would , because they haue grace to hate and resist euill . For the Spirite lusts against the flesh . as the flesh doth lust against the Spirite . Gal. 5. 17. Obserue further out of this whole verse , that it is farre from the godly to excuse , extenuate , and cloake their sinne ; they abhorre it and that out of a reuerence toward the law , vnto which their sinne is contrary : againe , in holy persons there bee beginnings of their doings , one whereby they wil good , and will not euill , called the innerman , law of the mind , Spirite , &c. the other whereby they are drawne from good vnto euill .

DIAL . XII .

Verse 16. If I doe then that which I would not , I consent to the Law that it is good .

Tim.

WHat doth this Text containe ?

Silas .

Two inferences & conclusions which If I doe what I would not , then I consent to the Law that it is good , but the former is nue , therefore the latter . doe arise from the former strife betweene originall sinne and Pauls renued mind . The first is out of the 16. verse , the summe and effect whereof is this , that there was a good agreement and consent betweene the heart of Paul being renued , and Gods law ; seeing he abhorred the cuill which was done by him , being contrary to the Law . The second conclusion is contained in the 17. verse , the effect and summe whereof is this , If I abhorre the sinne which I doe , then I being renued doe it not , but that sinfull corruption that dwels and stickes in my nature , doth it .

Tim.

What is meant by that which Paul did doe , and would not haue done ?

Silas .

Some euill thing forbid in the law of God , which though hee hated , yet corruption wrested it from him , whereof he inferreth that so farre foorth as he was regenerate , he did approoue Gods law to be good and holy . For whosoeuer hates an euill in this respect that the law forbids it , and loues a good thing in this respect that the law commands it , he must needs haue some thing in him that doth allow the law , and consent to it to bee good , howsoeuer he doe the euill he hates , and cannot doe the good he would ,

Tim.

What instruction will arise from hence ?

Silas .

That it is a true and certaine marke of a man grafted into Christ , and regenerate by his Spirit , to consent vnto the Lawe ; when his sinnes can displease him because they are against the law , and good duties are loued and therefore performed , because Gods law requires them : the reason is because none can consent to the law of God and allow of it , saue such as are borne anew of God , whose law it is .

Tim.

How is it written then that the Gentiles doe by nature the things contained in the Law , Rom. 2 , 14 ?

Silas .

That place is to be vnderstood of precepts and rules giuen foorth for pollicy , and gouernment of Citties . For which purposes the very Heathen forbid vices and command honest things pertaining to ciuill life : and not of their daily conuersation , wherein they were great sinners , eyther openly , or secretly , as Paul accusech them before , Chapters , 1 , 2. Besides in their common life they did some good things , and eschued some euill , out of vaine-glory to get praise of men .

Tim.

But Esau and Caine were displeased with the euils they did against the Law , and yet were no regenerate men .

Sil.

It is true , they were displeased for their sinnes , not for that they allowed Gods lawe , which condemned their sinnes ; but because they begun to feele the discommodities and calamities of their sins , and did feare further destruction . Secondly , they were so displeased with the euils they did against the law , that they had no care to doe the good commanded in the law , as regenerate men haue ; and that out of conscience and obedience of the lawe , and in one thing as well as in another .

Tim.

But Herod was not onely displeased , but he did good things . Mark 6 , 20.

Silas .

Herod was indeed displeased with his sinnes , because Mark 20 , 6. hee feared the punishment , and not because the lawe forbad it ; for then hee would haue put away Herodias his brothers wife , & haue repented of that main and grosse sin . Secondly , though he did good things , yet not throughly : for when the text sayeth , ( hee did many things ) it implyes that hee neglected other things which were as needfull to bee done as those which hee did : whereas the regenerate that consenteth to the law , doth hate , and repent of one sin as well as another , and allowe one duty as well another , though they perfectly neuer leaue any sinne nor doe any duty .

Tim.

Yet it is reported of this Paul , that when hee was a Pharisy and vnregenerate , he was conuersant in all the righteousnes of the law without rebuke ?

Silas .

All this is true , and yet did not hee then consent to the lawe of God that it was good . First , because his conuersation was vnrebukeable outwardly & before men alone , his lusts and inward motions being vicious and sinfull before God . Secondly , the feare of men or the feare of punishment from God , or both ( and not the loue of the law ) might and did moue him to be outwardly righteous . Lastly , hee was not stirred vp to the works which hee did by faith and charity , either towardes GOD or man . All things are quite contrary in the regenerate , who content to the law of God both outwardly and inwardly , and haue a pure heart cleansed by faith , the ground and foundation of all that good they do .

Tim.

Yea , but euen regenerate men they do many euil things , quite contrary to the lawe , and doe leaue vndone sundry good things inioyned in the lawe , and in those thinges which they doe best , they come short to the perfection of the law : how doe they then consent to the law ?

Sil.

Yes , all this may be and stand very well together , if men consider his conclusion set downe in the next verse ; which is , that Paul as he was renued , so farre his mind , his will , his affections , did all allow the whole law ; and the euils which he did , he was violently drawne vnto them by original sin , which still remained in him .

Tim.

Shew vs then when it may be sayde of a man , that hee consents to the law ?

Sylas .

When hee is so affected to the lawe , as Dauid and Paul were , not for degree , but for sincerity of affection : see Psal. 1 , 2. & 119 , 14 , 15 , 16 , 18 , 30 , 31. Rom. 7 , 22 , 23.

Tim.

Nowe declare vnto vs what profit wee are to make of this doctrine ?

Silas .

First , wee haue from hence a notable difference betweene the godly and the vngodly , the sincere Christian and the hypocrite : for the vngodly man and the hypocrite , when he doth any good or eschue any euill , it is not from the heart , because the law commaunds it ; for he euer hath respect vnto gaine , or credit , or pleasure , or pain , and not to the will of God : but the godly though hee sin , yet from his heart he loues the law , hauing that in him which resisteth and hateth sin . Secondly , from hence we haue a special comfort vnto al such as consent to the law of God , whose inward man delighteth in it , and whose minde serueth it : such surely are regenerate , though they haue many fearefull imperfections and sinnes : yet if they in trueth allow the law , condemning those sinnes they doe , and allowing those things they doe not , because the law willeth them , ( repenting from their harts so often as they violate the law through weaknes ) this is a certain mark of a new born child of God . 〈◊〉 . It sheweth how fearful their case is which are ignorant of Gods law , either because they cannot , or because they care not to know it . These do not consent to the Law which they do not know ; and therefore are as yet in the estate of damnation . Therefore , it is a needfull thing together with the preaching of the Gospel , to haue the Law soundly interpreted and applyed . For , as men cannot consent to the Gospell without the preaching of the Gospell , which is the power of God to write it in our heart ; so we cannot so much as know the Law without the preaching of the Law . Finally , heere is a sure truth , that whosoeuer willeth not the euil which he doth , but disalloweth it , out of a reuerent loue vnto the Law , whereunto hee seeth the euill which he dooth repugnant , he certainly approoueth the Law to bee good , and a rule of rightnesse .

DIAL . XIII .

Verse 17. Now then , it is no more I that do it , but sin that dwelleth in me .

Tim.

WHat doth this Text containe ?

Silas .

A second conclusion , inferred and gathered from the first combate betweene grace and corruption in the heart of Paul , or betweene a good will and a bad deed : the conclusion is thus much . If I Paul do what I hate , and what I would not do , then I doe it not ( as I am renued ) but sinne dwelling in my Nature doth it , by drawing me from good to euill ; whence it is too manifest , that the force of sinne is yet great in me , and that I truly complained in verse 14.

Tim.

What Instructions are we to learne from this Conclusion ?

Silas .

That euery regenerate man is diuided into two men , or into two parts , that is , himselfe and sin , the new man and the old , grace and corruption , flesh & the spirit , the law of the minde , and the lawe of the members . The reason heereof is , because in this life their regeneration is vnperfect . Secondly , that a regenerate person takes his denomination from the better part , that is , from grace which raigneth in him , not from sinne which doth but dwell in him . Thirdly , that part which is regenerate and renued in a man neuer sinneth , but it is that part which is corrupt and vnrenued that sinneth , & doth euill . Fourthly , it affoords a plaine and euident marke to discerne a man that is regenerate , from him that is not regenerate .

Tim.

Before you doe particularly name the markes of a regenerate man set downe in this verse , tell vs how many markes are contained in this Chapter , whereby we may iudge of a regenerate man ?

Silas .

There be seauen seuerall markes of the regenerate Children of God , set downe in the latter part of this Chapter ; that is , from the 14. verse to the end of it . The first is , to will that which is good , and to hate sinne , verse 15. The second , to consent to the law that it is good , and to delight in the sound knowledge and spirituall obedience thereof , verse 16 , and 22. Thirdly , to haue an inward man , that is , such a man as is in secret and in the Spirite , verse 22. Fourthly , to feele a strife and fight betweene the law of the members , & the law of the mind , verse 〈◊〉 . when the Spirite doth lust against the flesh , and the flesh against the Spirite . Fifthly , to account it our wretchednesse , to haue sinne still abiding and forcibly working in vs , and in this respect to groane and to mourne in our soules , verse 24. Sixtly , to desire vnfainedly and constantly a perfect deliuerance from sin , giuing thankes from the heart to God through Christ , for the grace of deliuerance already begun and wrought , verses 24 , 25. Lastly to be led captiue vnto the Law of sinne , verse 23. which is all one with this named in our Text , to haue sinne not raigning but dwelling in them . For there is as great difference betweene sinne raigning and dwelling , as is betweene a king ruling a kingdome , and Subiects dwelling in a kingdome ; or betweene a Maister in a family gouerning the house , and seruants in the house .

Tim.

What is meant and signified heere by this word dwell ?

Silas .

It is a Metaphor , or borrowed speech from the power and gouernment of house-holders , signifying the true and mighty presence of sinne , forcibly crossing and mightily striuing against the motions of the 〈◊〉 in the heart of a regenerate man . This powerfull presence of sinne dwelling in vs , may be declared and set foorth by the comparison of seditious subiects , mutinous Cittizens and seruants , and of quarrelsome Inmates ; who though they do but dwel in a kingdome , Citty or house , yet do prooue exceeding troublesome to their Princes , Gouernors , Owners , or Maisters : Likewise dwelling-sinne doth mightily hinder good in Gods Children , and pull them to euill things .

Tim.

What vse and profit is to bee made heereof vnto our selues ?

Sil.

First , it is a comfort to Gods Children that sinne doth but dwell in them , and is kept by grace from exercising any dominion ouer them . Secondly , in that they haue sinne still dwelling in them , it must warne them to bee very wary , watchfull , and circumspect , as one should be that hath a cut-throate dwelling in his house , or a secret traitor in his Citty . Thirdly , this reprooues such as knowing that there is such a cumbersome mate or guest as sinne dwelling in them , are yet secure : but much more it reproues such as are secure , and yet haue sinne raigning in them , as if it were nothing to bee enthralled to such a Lord , as can pay no better wages but damnation in Hell .

Tim.

What other thing may we obserue out of this verse ?

Silas .

That they doe wickedly abuse this sentence , which apply it to excuse and cloake their wicked and vicious life , as common Drunkards , whore-maisters , swearers , lyers , periured persons & such like ; who vse to say for themselues , that they do not the euill , but sin that dwelleth in them . And there is very good reason for it , why this sentence cannot agree to such manner of men ; namely , because they are not able in truth to say , that they hate the euill which they doe , and that they would not doe it ; because they sinne willingly , rushing into sin as a Horse into the battaile . For when they sin they sin wholly because they are wholly flesh & corruption : wheras this sentence cannot agree vnto any but to such as by grace hate the euil they doe of frailty , & by grace would doe the good which by sinne they cannot doe

DIAL . XIIII .

Verse 18. For in me , that is in my flesh , dwelleth no good thing , for to will is present with me , but I finde no meanes to performe that which is good .

Tim.

WHat is the summe of this Text ?

Silas .

It containes the second paroxisme or fit of Pauls spirituall conflict , which doth heerein consist , that when his will was prompt and ready to doe good , it had no good effect , but a quite contrary , being forced by dwelling-sinne , to doe the euill he willed not , and not to doe the good which hee willed .

Tim.

Wherein differeth this fit and part of his conflict from the former ?

Sil.

In the former fit Paul was troubled that his sinful infirmities hindred him from doing good , and forbcaring euill things , so perfectly as hee would and should now heere in this second fit he is molested with this , that he found his vpright purpose and heart so weake , and sinfull corruption so strong , as it did some-times drawe him vnto things and actions directly contrary vnto his renued mind , and to Gods holy will : the goodnesse of his will , was not answered with sutable deeds , but the quite contrary rather .

Tim.

What be the parts of this Text ?

Silas .

Two : First , a proposition in these words , [ I know that in me ( that is ) in my flesh , dwelleth no good thing . ] Secondly , a reason in these wordes , [ for to will is present with me , &c.

Tim.

What is meant by this that he saith , [ I know ? ]

Sil.

Thus much : as if he should frankely say , I freely and frankely acknowledge it as a thing known certaine vnto me to be so . Thus the holy Apostle hideth not , but ingenuously confesseth his weaknesse and disability to effect what he willed well .

Tim.

What are we to learne from this ?

Silas .

In this example of the Apostle , we are to note a Christian duty , that wee must not dissemble the weakenesse of vnregenerate nature , but be ready to confesse it ingenuously , and to acknowledge it when it shall make to Gods glory , and the good of others . Secondly , this reproues such Hypocrites who will not be knowne that they haue any conflict in them , or finde any defect , as if they did onely that which is good , without all strife .

Tim.

What good is that he speakes of , when he saith , it is not in himselfe ?

Silas .

Not naturall nor morall , but spirituall good ; by the doing where of God is well pleased . The earnest desire and study heereof , he complaineth , that hee alwaies hath it not in him .

Tim.

But the Apostle had the holy Ghost dwelling in him , how then doth he say , he had no good dwelling in him ?

Sil.

When he saith , that there is no good dwelling in him , he expounds himselfe and saith , that hee meaneth Non loquitur de carne Physice , sed I 〈◊〉 ogice . 〈◊〉 . it of his flesh . For by this worde flesh , is not meant that externall part of man which is called the bodie : but the sinfull corruption of our Nature , which is conueyed into vs by carnall generation .

Tim.

But this was mortified and cured in Paul by the grace of Sanctificat on , how then could hee say , [ That he hath flesh ? ]

Silas .

His sinfull corruption was indeede mortified , but yet in part onely : and therefore by flesh , is heere meant that remainder of sinne , which doth still sticke in his reason and will , and other parts of his soule and bodie , which may be thus more plainely expressed . The Apostle meaneth by his flesh the whole man , so farre as he was not regenerate , & had not perfectly and vniuersally put off the olde man and naughtinesse of nature .

Tim.

Shew vs now what is meant by awelling ?

Silas .

A firme or fixed seate or abode ; which is more ( not to dwell ) then not to be in him .

Tim.

What is the meaning of this whole sentence , That there was no good dwelt in 〈◊〉 flesh ?

Silas .

Thus much : that by reason of sinne that was resident in his nature , his purpose and care of spirituall good was not so firme & constant , but that it was tumbled & ouerturned sundry times , by the contrary blasts of euill lusts and concupiscence .

Tim.

The Words being thus expounded , tell vs now what we are to learne out of them ?

Silas .

First , that Paul did diuide himselfe into two parts ; whereof the one is heere called the flesh , and the other the inward man , verse 22. Secondly , that a regenerate party as he hath two parts , so he knowes them , & can discerne them ; as Paul heere complaines of his flesh ; but afterwards giues thankes for his inner man . Thirdly , godly personnes are corrupted and depraued not in senses or sensuall parts and affection onely , but in their will and minde . Fourthly , if it bee thus with beleeuers , much more is it with them that beleeue not that there is no good in their flesh . Fiftly , they are deceyued , which thinke , that though men beleeue not , yet their minde remaines perfect in nature , able enough in all thinges to direct them to that which is right . Sixtly , they also are deceiued , which thinke , that before regeneration a man may do good workes , which may please God , & to merit of congruity . Lastly , they are deceiued , which say ; that if men do what lyeth in them , then God will grant them his grace : for let men vnregenerate do what they can , yet they do naught but what is euill . For their flesh and corrupt nature , is the ground of all that they do , & therefore they must needs sin . For the flesh is aduersaric to all good , and parent to beget all euill .

Tim.

What other instructions are to bee gathered from this part of the Text ?

Silas .

That no regenerate person can perfectly keepe the Law , because they haue flesh in them . Secondly , that euill motions be sin , for they are called flesh . Thirdlie , that the best things which best men do , neede forgiuenesse , being stained with flesh .

Tim.

Now come to the second part of this Text , and tell vs what is the summe of it ?

Sil.

This second part containes a reason of the proposition in the former Verse , that howsoeuer hee could 3. Part. will that which was good , yet his sinful nature so pluckt him away , and hindered him ; that not onely he fulfilled not the good which he would , but the euill which hee abhorred , and therefore there was no good in his flesh .

Tim.

What is heere meant by [ To will is present with me ? ]

Sil.

By will is meant , not absolutely to wil , or to wil euil , but he meaneth the willing of that which is good , as was expressed before : and by ( present ) he meaneth that it is ready at hand , on euery side pricking him forwardes to God , as corruption is readye to incite him to euill : and [ by me ] he meaneth me Paul as I am renued , or touching my inward man .

Tim.

What is the instruction to be taken from these wordes thus expounded ?

Silas .

Seeing Paul affirmeth of himselfe being regenerate , that his will was earnestly bent to God , it followes that a ready purpose and inclination of the heart in all things to please God , doth agree onely vnto that man , whom God by his grace hath made a new man . Examples heereof we haue in Dauid , Psalme 119. in Barnabas , Acts 11 , 23. In Ioshua , I and my house will serue the Lorde , Iosh. 24 , 15. For as it is a marke of a wicked man willingly to purpose to liue in any knowne sinue ; so , when as there is a wil prepared in euery thing to please God , this is a note of a new man .

Tim.

What vse is to be made of this point ?

Silas .

First , it admonisheth the godly to striue for this readinesse of will after doing good things . Secondly , it comforteth such as finde this in themselues , beeing a testimonie to them of their regeneration . Thirdly , it is a witnesse against such as lacke it and haue the contrarie : let such betimes bestirre themselues to get their hearts changed .

Tim.

What is the meaning of that which followes ( he found no meanes to performe that which is good ? )

Silas .

Thus much , that when he had a desire & wil to do Voluntas bonum eligit , care bonum eligit intercipit . Paraeus . good things agreeable to Gods law , hee did lacke abilitie in his deedes to performe what his will purposed to do ; as prisoners that are escaped , would goe twentie miles a day , yet cannot go one ; sicke men that do recouer , would walk vp and downe , but are too weake yet to do it ; poore men which would doe more good then they are able : so the regenerate they purpose and would do a great many things , which they lacke strength to effect and do .

Tim.

This should shew that Paul was no regenerate person , for of such the Apostle saith , that they haue from God both the will and the deed ?

Sil.

In that the Apostle would do that which was good , he had this of God , which prooues him a regenerate man : for when the Apostle sayeth , the deede and performance is from God as well as the will : he meaneth not that it is so alwayes , and in euery particular act of a renued man , but often times it is , and for the most part as it pleaseth God to giue assistance : therefore it is saide there , according to his good pleasure ; now Paul for most part , could as well doe good as will good .

Tim.

What instruction ariseth from hence ?

Silas .

That it is not possible for any godly person whatsoeuer , to doe any good so perfectly , as that there shoulde not be any sin in it : the reason is first , because the godly being not perfectly renued , therefore there must needs be some want and defect in the greatest good they doe . Secondly , because wicked desires be neuer absent from them wholly , therefore good is neuer done perfectly by them : for as godly persons cannot perfectly doe euill , because they haue good desires in them , which resist sin and call the to the right way : so they cannot perfectly perfourme that which is good , because they want not euill desires , to corrupt and hinder them .

Tim.

Seeing this is so , to what purpose and end is it then that God should forbid them euery lust , and command them with all their hart to loue him ?

Sylas .

Though the godly cannot be perfect , yet these precepts are not vnprofitable to bee set foorth vnto vs to bee learned ; for they serue the godly first to let them vnderstand that they haue neede of a remedy and must seek it , seeing they haue sin ; as sicke men must seeke for a medicine . Secondly , they are by these precepts put in minde whereunto in this mortall life , by profiting they must endeuour themselues . Lastly , they knowe by them whereunto they shall attaine in the blessed immortalitie of the life to come ; for vnlesse these precepts one day should be perfourmed , they should neuer at al haue beene commanded .

Tim.

Now shew vs how we may apply these things vnto our benefit and edification ?

Tim.

First , it ministreth occasion of being humbled , euen in and for the verie best actions of our life , which beeing vnperfect and spotted , cannot please God without par don by Christ . Secondly , it reproues such as haue their minds lifted vp , when they haue done or spoke something well , whereas the imperfection of the deede ought to bee before them to abase them Thirdly , when Christians haue shewed their best care and endeuour to doe good things , they must not bee discouraged for such wants and faults which stick vnto their doings ; but heartily repent , asking fogiuenesse of Christ , and striuing to do better . For as an earthlie father perceiuing in his childe a good will and defire to please him , taketh that hee doeth in good woorth though it be faultie : so will God spare his owne children , that doe good things willinglie though weakly , Mala. 3. 17. I will spare them as a man spareth his owne Sonne that serueth him . Lastly , it reproueth such as thinke the keeping of the law to bee possible ; whereas it is a transgression of the law , not onely to doe what wee should not , but to doe lesse then we should ; a want of perfection breaks the law , no lesse then an euil done ; from such defects none are free , no not Paul himselfe .

DIAL . XV.

Verses 19.20 . For I do not the good thing which I wold , but the euill which I would not , that I doe . Now if I doe that I would not , it is no more I , but sin that dwelleth in mee .

Tim.

WHat doth this text containe ?

Sylas .

A proofe of the former reason in the 19. verse , & a conclusion drawn from thence in the 20. verse .

Tim.

How comes it to passe that in these two verses he doth rehearse the selfe same thing that hee bad spoken of in the 16. and 17 verses , and what is it that we are to learne thereby ?

Silas .

That which is set downe in these two verses , is not altogether the same , but differs at least in wordes ; for heere the wordes ( good and euill ) bee put in , which were left out before : againe , these repetitions and rehearsals , they are not idle , but serue to good purpose , for thereby the Apostle would admonish vs of two things . First , that we are to think , that these things which hee writeth of the spirituall combat , are verie necessarie for vs , and can neuer be too much knowne of vs . Secondly , that through our dulnesse they are not enough considered and marked ; and therefore haue neede to bee much vrged and often repeated ; repetitions haue good vse when they are timely vsed .

Tim.

What is meant by this , that he saith , he would haue done good ?

Silas .

That it was the earnest desire and purpose of his heart to please God .

Tim.

What are we to learne from hence , that he saith I doe not that good I would ?

ly , to embrace death willingly , which doth stoppe the breath of sinne . Lastly , in the meane time to striue mightily against the motions of sinne and as a Soldiour in a besiedged towne , to stand still vpon our guard , and to flye to our Generall for succour in assaultes , that wee be not ouercome , or ouertaken at least , with temptation of sinne .

DIAL . XVI .

Verse 21 , 22. I find then that when I would doe good , I am thus yoaked that euill is present with me . For I delight in the law of God ; concerning the inner man .

Tim.

WHat doth this Text containe ?

Silas .

It containeth two things , according to the number of the verses , the former is the winding or shutting vp of the second paroxisme , or second fit of temptation : the latter is an entrance or beginning of the third or last fit . verse 22.

Tim.

What be the parts of this conclusion ?

Silas .

Two : In the former he confesseth the readines of his will to doe that which is good ; in the latter hee renders a reason why hee could not doe the good hee would , because euill was present with him .

Tim.

What is meant heere by [ Yoaked ? ]

Silas .

The word in the originall , signifies law , [ I finde this Law , ] which some doe take in good part for the law of God , but others in euill part , for the law of sinne and corruption . This latter interpretation is the best , because of the words which follow , [ Euill is present with me , ] which words seeme to expound the former .

Tim.

What euill doth he speake of , when he saith , euill is present with me , and in what sort is it present with him ?

Silas .

Not the euill of affliction , but of sinfull desires and lusts , which are said to be present , because they are euer with the godly at hand , to crosse and hinder their good purposes and desires . For the flesh lusteth against the Spirite , Gal. 5 , and the law of the members rebelleth against the law of the minde .

Tim.

What is the instruction ariseth from hence ?

Silas .

That this is the common condition of all regenerate persons , that their good motions which come from Gods spirite , are euer mingled with some euil motions which arise from their corrupt nature .

Tim.

What is the sum of the 22. verse ?

Silas .

A profession of the Apostle , that his whole man ( so farre as hee was renued by grace ) it tooke especiall pleasure and delight in the knowledge and spirituall obedience of Gods Law .

Tim.

What Law is it that he speaketh of heere ?

The morall Law , or the Law of the ten Commaundements , which teacheth perfect loue of God , and of our neighbour , because it is set against the Law of sinne , to which no Law is so contrary , as the morall .

Tim.

What is meant heere by the Inner man ?

Sil.

The Inner man , is the same with the new man , or spirit , and signifies al that within a man or without , from top to toe , which is by grace reformed : as by outwarde is meant all that in a man which is not renued .

Tim.

What is the instruction that wee are to learne from hence ?

Silas .

That a regenerate man doth loue Gods morall Law , and take great delight in it . This delight doth not so much declare and shew it selfe in the pleasure which godly men take to know the thinges contained in the Law ( for that is common with the wicked ) but to do it , and conforme their hearts and manners agreeable vnto it ; as he which seeth a curious artificiall picture , is so pleased with it , that he studieth how to expres it : so it fareth with Gods children .

Tim.

What reason haue Gods children to delight in the law , seeing it reueales sinne vnto them , accuseth them , and condemnes them ?

Silas .

First , vnto the godly this is a great benefit which it brings that it doth discouer vnto them euils , that they may see them , repent of them , and forsake them , as well as good , that they may practise it ; and so driueth them neerer vnto Christ , that they may be saued by his grace .

Tim.

What other instruction may bee drawne from this Verse ?

Silas .

That seeing the children of God delight in the Law , they haue greater reason much more to be delighted with the word of the Gospell : because the doctrine 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 Psalme 119. 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 which is n my members .

Tim.

WHat 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 from falling asleepe in security , seeing it is meete that he bee as Tutus , siattonitus , securus , si cantus . Tertull. 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 A Maior in Canterbury beheaded , for comforting Rebels , Edward . 4. In the north many vndone for fauouring the two Earles . 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 against Christ his Crowne and dignity ? so is euery sinfull lust : take heede and cherish it not , but resist rather .

Tim.

Tell vs now what is meant by the law of the mind ?

Silas .

The law of the minde and the law of God , they be all one in substance , they differ but in respects , for the same law which is called the law of God , because it expresseth the will of God , commanding good things and forbidding the contrary , is also tearmed the law of the mind , because it is most knowne in the mind , and there raignes chiefly : also because the mind renued is inwardly delighted with Gods Law .

Tim.

What instructions doth this affoord vs ?

Silas .

First , that all the motions of a renewed minde agreeable vnto Gods wil , must bee obeyed and submitted vnto , as men obey the iust Lawes of their Prince . For they haue such force to binde Christians to obedience , as the Princes Law hath to binde the subiect . Secondly , that a renued minde and sinfull lust , bee most repugnant the one to the other . And therefore it is , that a Christian hath a continual and greeuous combat and war with sin . For no sooner can his minde guided by the Spirit , frame it selfe to that which Gods law commands , but presently he finds a most dangerous and strong conflict and resistance made by sinne against him . Such as feele it , doe marke it , and mourne for it , and bemone themselues to God their defence .

Tim.

What is the euent and successe of this spirituall Combate 2. Part. in the Apostle Paul ?

Silas .

That he was led captiue to the law of sin which was in his members .

Tim.

What is meant heere by Members ?

Silas .

It is a speech borrowed from militarie affaires , or custome of warlike Warriours , which in battell with their enemies do proue Conquerors ; such were wont to leade them as prisoners whom they had taken aliue , being fast tied and bound , and kept vnder their power as their bondmen and slaues . In like manner , sinfull lustes sometimes so farre preuailed in the Apostle , as to leade him prisoner , bound hand and foote , ( as it were ) and to make him a Bondslaue to his sinne : as hee saide afore ; I am solde vnder sinne . And againe , I doe the thing which I hate , &c.

Tim.

What is heere meant by the Law of sinne ?

Sil.

The same which was meant by the Law of Members , to wit ; the corruption of nature , with the euill Lusts thereof , hauing force as a Lawe to rule and moderate our actions , not wholly but in part .

Tim.

What is the instruction that we are to learn by this ?

Silas .

That the end and issue of the strife which the godly haue with sinne , is sometime very heauy & greeuous , whilst they are brought vnder the power of sinfull lusts for a time , as slaues and vassals which are subiect to a Tyrant .

Tim.

The Apostle sayd in the sixt Chapter , that sin should not haue dominion ouer the godly : howe commeth it then to passe , that sinne doth so ouercome the godly , that it taketh them prisoners and captiues ?

Sil.

The Apostle meant in the sixt Chapter , that sinne should not haue lawfull dominion ouer them , such as a King hath ouer his subiectes , whom hee ruleth without controulment . Howbeit sinne ( as a Tyrant and Vsurper ) may subdue and ouercome the godly , keeping them as prisoners against their will ; as many valiant persons vnable to resist , are led captiue by the enemy . Againe , the Apostle in the sixt Chapter , meant of full dominion and for euer ; whereas the godly are captiues to sinne in part onely , and for a time : for they wrestle out and ouercome at length by their faith in Christ .

Tim.

Seeing both the godly and the wicked are captines to sinne , declare vnto vs more plainly , what difference there is betweene Captiuity ?

Silas .

The maine difference is this ; that whereas the wicked freely and with their whole will put themselues vnder the bondage of their wicked lusts , godly men become captiues against their will , with an earnest desire & longing to be freed from their captiuity & bondage , which may bee thus further explaned . The godly are ouercome with sinfull lusts , not because they are willing , but because they are weak to resist , and being ouercom , they are neuer quiet till they haue shaken off the power of their lustes , that they may returne vnto their former chearefull seruice and obedience of God : but the wicked being tempted with their lusts & euil motions , they yeeld vnto them without resistance . This may be somewhat the better set foorth vnto vs , by the comparison of two Soldiours in a warlike fight , being of two Nations , whereof the one bearing a false heart vnto his King and Country , doth of set purpose and willingly yeelde himselfe to be taken prisoner , and with purpose to practise treachery against his lawfull King . The other is carried away prisoner , because he was vnable to with-stand the force of his aduersary , yet keepeth still a good heart to his king , vsing all good endeuours to recouer his freedome . Euen so it is heere in this case , the godly come under the power of sinne , surprised by deceitfullness of sinne , and by the sleights of Sathan , beeing vnable to abide their encounters , carring still an vpright heart vnto God and to his seruice . Whereas the vngodly make themselues voluntary slaues to Sathan and sin , very willingly fighting vnder their banners , against God and his word . This whole matter will yet be made more cleare by some few instances and examples out of Scripture , as first of Dauid , who was ouercome by his incontinency , being violently led captiue of it , his hart striuing against it , though with great weakenesse ; who beeing in the bonds of sinne , did much desire and seeke after the freedome of grace , as Psal. 51 , throughout .

Secondly , of Peter who was led away captiue of carnal presumption and security , howbeit not of set purpose before , nor without reluctation in the instant of yeelding , and repentance or rising againe afterwards . Lastly , by the example of this our Apostle Paul , who confesseth that sinne led him captiue , and in this captiuity by sinne he mourned for his thraldome , counting it a misery , and suing for deliuerance . But it is quite contray in the wicked , as appeareth by the example of Caine , Esau , Ahab , Iudas and others , who did lye still vnder their captiuity , not seeing any freedome , or nor mistrusting or misliking their sluery .

Tell vs what profit we are to make of this instruction ?

Sil.

First , heere is an exhortation to the godly , considering the force of their enemies , and their owne weaknesse and the hurt that sinne hath done to mighty strong men , to put on the whole armour of God , being excceding watchfull and giuen to prayer . Secondly , heere is an admonition for weake Christians to be meruailous heedfull vnto themselues , with great mistrust of their owne infirmities , when as such an one as Paul could not alwayes stand against the power of sinne . Thirdly , heere is consolation for such as at any time shall faint & yeeld in the fight against sinne , that they be not too much discouraged therein , forasmuch as such a Champion as this blessed seruant of Christ , hath beene danted and quailed by sin and Satan . Lastly , heere is a marke whereby wee may iudge of a regenerate person , namely this ; that hee is drawne captiue to the law of sin , and is carried away by the lust of sin , yet not without contradiction : whereas the wicked which are voide of grace , of their owne accord do run on to euils , as a horse vnto the battaile , as Rom. 3 , 15. Their feete are swift to shedbloud . And againe , They drinke iniquity like Water , and draw sinne with Cariropes , Esay 5 , 18.

DIAL . XVIII .

Verse 24 , 25. O wretched man that I am , who shall deliuer me from the body of this death ? I thanke God through Iesus Christ my Lord . Then I my selfe in my minde serue the Law of God , but in my flesh the Law of sinne ?

Tim.

WHat doth this Text containe ?

Silas .

A conclusion both of the whole chapter , and of the spiritual conflict with sin , which hath bin set forth in the person of Paul .

Tim.

What is the Sum of this conclusion ?

Silas .

Hee confesseth himselfe miserable , because hee was obnoxious to sinne and death , desiring full deliuerance from them ; giuing God thankes for the grace and merit of Christ Iesus .

Tim.

What be the parts of this conclusion ?

Silas .

Three : First , an exclamation or complaint of his miserie , in these words [ O wretched man , &c. ] Secondly , a consolation in respect of his victory by Christ [ I thanke God through Iesus Christ ] Lastly , an acclamation , [ So then in my minde I serue , &c. ]

Tim.

What is meant heere by wretched man ?

Silas .

Not one that is accursed , as being out of Gods fauour , but one tyred and wearied with the continuall and miserable conflictcs and striuing with sinne . It is a wretched and wofull thing , to bee toiled and troubled with filthy motions , but euerie such man is not in damned case .

Tim.

What instructions are we to learne from this ?

Silas .

First , that it is a wretched thing , to carry about one but the remainder of sinne , and to be troubled with the continuall assaults and force of it . The reasons hereof be : First , because sinne euen in the godly doth defile their conscience within , and their actions without , Mat. 15 , 18. Iames 1. 21. Secondly , it offends their most good and louing Father , being contrary to his Law , Ro. 7 , 7. Thirdly , it doth grieue and make sad the holy Spirite of God , Ephes. 4 , 30. Lastly , it procures many temporall chastisements , and deserues eternall punishment . See Dauids example , 2 Sam. 12 , 10. Rom. 6 , 23.

Tim.

What profit are we to make of this instruction ?

Silas .

First , it reproues them that make slight & slender reckoning of their sinnes . Secondly , it admonisheth the godly to be humbled , because howsoeuer they bee blessed with forgiuenesse of sinne : yet their blessednesse is not perfect , but mixt with some misery .

Tim.

What other instruction from hence ?

Silas .

It is the marke and token of a regenerate man , to feele the misery he is cast into by the force of sinne , to mourne for it , and complaine of it . The reason hereof is , because none but such as haue the Spirit of Christ , can thinke themselues miserable in this behalfe , that thorough sin they are drawne from the obedience of Gods Law : for they that be vnre generate , thinke themselues wretched for bodily euils , as if they bee blinde , or dease , or maymed , or imprisoned , or extreame poore ; they neuer take themselues wretched in that they are full of spirituall euils , and thereby hindred in the seruice of God .

Tim.

What vse of this poynt ?

Sil.

First , it affoords a great comfort vnto such as can vnsaignedly sigh because of their sinnes , which still sticke in their nature and striue against grace . Secondly , here is a testimony against such as beare their sins without griefe , that they are not Gods children . If there be a strugling in the wombe , Rebecka feeleth it ; but the barren which bring not forth , feele no such wrestling .

Tim.

What other instructions from hence ?

Sil.

From hence , wicked and impenitent sinners may consider how extreame their wretchednesse is , that haue sin raigning in them ; when as the godly count it their misery but to haue sin dwelling in them .

Tim.

Proceed and tell vs now what is meant by the body of this death ?

Silas .

Some expound it thus ; for a mortall body subiect to death , and then the meaning is , that Paul doth desire to be freed from this conflict with sin by his corporall death .

Tim.

If we follow this meaning , what lessons then will arise for our instructions ?

Silas .

That the battell of sinne will not be at an end , while the godly liue in this worlde : in which regards , the sighes and repentance , the exercise and striuings of a Christian man , are continuall and haue no other tearme but death . And thus God will haue it bee for many good purposes : to exercise patience , stirre vp prayer , watchfulnesse , to humble vs by sight of our weaknesse , and comfort vs by experience of his power .

Tim.

What other meaning is giuen of these words ?

Sil.

Some by body doe vnderstand our corrupt and vncleane nature , euen the whole masse of sinne as it is yet vnmortified ; which is called a bodie of death , to signifie that it is a deadly thing deseruing both temporall and cternall death , this is the best interpretation .

Tim.

What instruction from hence ?

Sylas .

In that sinne is likened to a body , it teacheth that it is no idle & weake thing , but as it were a thing subsisting full of force and power , and therefore not to be neglected . Secondly , as a body hath many members , so sin hath innumerable lusts . See Rom. 1. 29. 30. Gal. 5 , 19 , 20.

Tim.

What instruction from hence , that it is called the body of death ?

Silas .

That the bondage of sinne , euen such as it is to the godly , is a verie grieuous and heauie thing , often thrusting them into the iawes , and wrapping them in the bondes of death both worldly and euerlasting ; which makes them cry out , wretched man , and blessed are they which for this can cry thus .

Tim.

What is meant by being deliuered ?

Sylas .

To be wholly and perfectly freed from the corruption of sin ,

Tim.

Did Paul doubt or knew he not who should deliuer him ?

Silas .

No such thing , these be the words not of doubting , but of desire .

Tim.

What is the instruction from hence ?

Sil.

That it is the note of a regenerate person , constantly to desire perfect liberty from his sins .

Tim.

What are we to learn from hence , that he doth not say who hath deliuered mee , but who shall deliuer mee ?

Silas .

That the grace of sanctification is neuer perfect while wee abide in this life : the godly are so deliuered as there is still cause to say , who shall deliuer mee ?

Tim.

What are we to learne from hence , in that hee sayeth ( thanks be to God through Iesus Christ our Lord ? )

Sil.

That as Paul faints not in the combate , but comforts himselfe with a certaine hope of victory : in like manner all the godly must fight against sinne , with assurance of hope to ouercome in the end , so they striue lawfully . 2. The godly must bee so sure to ouercome , as that they doe reioyce and triumph as if they had already ouercome . Thirdly , their trust to ouercome , relieth not so much vpon their owne vertues , workes , and merites , as vpon the mercies of God the Father , by whose aide & grace they looke certainly to preuaile . Lastly , their hope of helpe and aid from the mercies of God , is grounded vpon the merites and grace of our Lord Iesus Christ , and not vpon the law , or good works or good conscience : not these things , but Christ hath appeased Gods wrath , reconciled , and continually pacifieth him .

Tim.

What are we to learne from the last words ?

Sil.

First , that Paul deuides himselfe into two parts , mind and flesh ; not wholly flesh nor wholly the mind , but partly the one , partly the other . Secondly , that according to these two beginnings or grounds , his purposes and endeuors were diuers : for in his mind he serued the law of God , to know and to do it ; and in his flesh he serued the law of sin , that his corruption which still stuck in him , did solicite him to euill , and sometimes ouercame him .

Tim.

What vse of this ?

Sil.

Snfull infirmity must keepe the Saintes from pride , and their grace must stay them from despaire : they cannot nor ought to be proud which carry sinne in their heart as a law , neither neede they faint which haue grace for a gouernour in their mind .

Tim.

What obserueye in this that he saith , I my selfe ?

Sil.

First , that he speaks of no other then himselfe . Secondly , that he speakes not in time past but present ; which serues to confute the Palagians and Libertines ; who take it so as if Paul spake all this from the 14. verse forward , in the name and person of a meere natural man , and had set forth no other fight but , that which is between reason directing to things right and honest ; and affection or will drawing vnto thinges crooked and vnhonest : as if Paul had in all this , shewed himselfe an Arestotelian , and not an Apostle , extolling the power of nature , and not the force of grace ; debasing and disgracing sensuality , and not sin and birth-corruption , which both in reason and will euen after regeneration , vttereth force and great power , like a mighty rebell , striuing and fighting euen against the good worke of the Spirit , in regenerate ones .

CHAP. VIII .
DIAL I.

Verse 1. Now then there is no condemnation to them that are in Christ Iesus , which walke not after the flesh , but after the Spirite ?

Timotheus .

WHat is the summe and scope of this eight Chapter ?

Silas .

It doth conclude the doctrine of iustification & sanctification of the faithfull through Christ , amplifying and applying it to their comfort , against temptations .

Tim.

What be the parts of this Chapter ?

Silas .

Two : The first a doctrinall or exhortatory comfort against the secret corruption of nature , or against the remainder of sinne and corruption , still sticking and dwelling in the godly : for though sin remaines , yet it is not damnable to the godly . This part continueth vnto the middle of verse 17. The second part containes a comfortable exhortation , patiently to suffer afflictions for the name of Christ , because their afflictions haue most equal and wholesome causes , and most healthful effects . This part continueth to the end of the Chapter .

Tim.

What is the summe of this first verse ?

Silas .

It doth propound and set downe the comfort against dwelling-sinne , that albcit sinne doth abide in the godly , yet condemnation doth not abide , but is taken away . Secondly , a description of the godly negatiuely and affirmatiuely .

Tim.

How is this comfort limited ?

Silas .

Two wayes : First , by the circumstance of time , and secondly , of the persons . It is declared by the circumstance of time thus : Now that wee are iustified by faith , and sanctified by the Spirite , there is no condemnation to vs . Secondly , the persons to whom this comfort doth belong , are described by two conditions . First , that they are in Christ , and secondly , that they walke not after the flesh , but after the Spirite .

Tim.

But how doth this generall comfort belonging vnto all the godly , depend vpon the former Chapter , where Pauls particular conflict with sinne , and his complaint against it , was set out vnto vs , together with his thanksgiuing for his deliuerance from it by Christ ?

Silas .

Indeed one would thinke that vpon these premises he should haue inferred , there is no condemnation to me , but measuring all the godly by his owne sence & feeling , he doth enlarge the comfort , propounding it more generally thus ; Now then there is no condemnation to such that are as I am . This sheweth that he sustained the person of all regenerate men , in the seauenth Chapter .

Tim.

It is now time that we come to expound the words : Tell vs therefore what is meant by [ Condemnation . ]

Silas .

A damnatory sentence of the law , to wit ; that euery one is accursed that transgresseth it . Or thus more plainely , The sentence of God , the Iudge of the world , pronouncing guily , and adiudging to eternall death such as transgresse the law .

Tim.

What is meant by [ no condemnation ? ]

Sil.

Full and perfect freedome from this damnatorie sentence and punishment of death ; also that the godly that are thus freed from diuine condemnation and most dreadfull destruction , are also accepted for righteous , and worthie of eternall saluation through Iesus Christ : nay there is not onely no condemnation , but certaine saluation vnto such . This may be collected to be the sence of these words , thus : Where there is no condemnation , there is no wrath ; where there is no wrath , there is grace ; where there grace , there is neither sin nor death ; and where death is chased away , there must needs be life and saluation .

Tim.

What is that we are to learne from hence for our profit and 〈◊〉 ?

Silas .

First , we learne here a difference betweene the doctrine of the law and the Gospell , and al other doctrines whatsoeuer ; which appeares herein , that this doctrine of comfort can bee fetched and drawne from none other but from the doctrine of the Gospell . Secondly , it is a comfort that exceeds all other comforts , to be exempted from condemnation and the wrath of God , without the which men were in farre worser case then the bruite beastes , because they liue securely without feare : wheras men if they be without this comfort , that they shall not bee condemned , cannot but all their life long , liue in a continuall feare of condemnation , which must needs disquiet their hearts , and rob them of al true contentment , & rest in their soules . This comfort may be set forth by the comparison of a fellon or traitor , which haue great comfort and quietnesse of mind , being by the kings gracious pardon freed from deserued and sentenced death ; and of other malefactours liuing in dayly expectation of death , to which they are adiudged without hope of pardon .

Tim.

To whome may this comfort be most effectuall ?

Silas .

Though it be very ioyfull newes to all beleeuers , that they shall not be condemned , yet this comfort should be most effectuall to the godly poore ; because amidst many worldly wants and miseries which trouble them , it may and should excedingly ioy their heartes to thinke vppon , what great good thinges they haue by Christ , as forgiuenesse of all sinnes , freedome from all punishment of sinne , from Gods anger and hell fire ; yea and more then this , euen perfect righteousnes and eternall life : of which things the least is more worth then a whole world ; and therefore whosoeuer cannot reioyce in these thinges ( whatsoeuer their worldly crosses be ) it argueth deepe vnthanksulnesse , and is a signe of vnbeleefe . Finally , touching the godly rich , they are to be admonished here , that they are more to cheere themselues with the comfort of this freedome , then with all their wealth and worship .

Tim.

But seeing none shall haue this comfort , but such as are in Christ , and walke after the spirit , tel vs what it is to be in Christ ?

Silas .

To be knit and ioyned vnto him through faith , as members be to the head , or as branches be to the vine .

Tim.

What are we to learne from hence ?

Silas .

First , that none saue the faithfull are capable of the former comfort , because onely they are in Christ ; therfore howsoeuer hypocrites and other wicked men , yea & prophane men and Atheists , do lay claime to this comfort , yet it doeth not at all belong vnto them , because they are out of Christ . Secondly , wee cannot be partakers of any benefit by Christ , except first we be in Christ , as the members must be one with the head , and the branches with the vine , ere they can draw any life from them . Thirdly , such as beleeue in Christ and abide in this faith , may be sure and certaine to be saued : the reasons hereof bee , first because euery beleeuer is iustified and is freed from the guiltinesse of his sinnes , and therefore must needs be saued . Secondly , hee is one with Christ , in whome there is nothing but righteousnesse and life , therefore he is free from sinne and damnation .

Tim.

Yea but though hee is freed from sinnes past and the punishment of them , yet euery beleeuer by his dayly sins , makes himselfe worthy and guilty of death ?

Silas .

True beleeuers neede not feare , neither sins past , present , nor to come ; for this vniuersall negatiue particle ( No ) excludes all sinnes , the beleeuer being iustified from sins past , sinnes present are pardoned , and sinnes to come shall not be imputed ; therefore he needs feare no destruction .

Tim.

Will not this doctrine make men secure and carelesse ?

Silas .

This doctrine shakes out of mens heartes the feare of condemnation , and therefore in that behalfe they may bee spiritually secure : but it nourisheth the feare of God , beeing an enemy to carnail security , Psalme 130 , 4. Rom. 12 , 1 , 2.

Tim.

Yea but we cannot be so certaine of our saluation as S. Paul , who had his certainty by speciall reuelation .

Silas .

This is not so ; for first Paul speakes not here of his owne particular assurance , but giues a generall comfort common to all the faithfull ; therefore he writeth not , there is no condemnation to mee , but , to them . Secondly , the signes and tokens of this comfort , to wit , to bee in Christ , and to walke after the Spirit , are common with Paul to all other true Christians , verse 1. Therefore the certainty of saluation , and the comfort from thence must needes be common .

Tim.

Yea but it is no where written that thou art in Christ , and that thou shalt not be condemned , and it is the doctrine of Protestants to beleeue no more then is written , and therefore no man can be assured to be saued .

Silas .

When wee teach that no more is to be beleeued then is written , it is to be vnderstood of vniuersall doctrin and generall points of sauing trueth , to which wee are not bound to giue credit , nor can we firmly assent vnto them , vnlesse wee finde them in the written word , which is the onely sufficient perfect rule of faith and manners , Iohn 5. 29. and 21 , 24. and 2 Tim. 3 , 16. Secondly , wee affirme and hold , that the certainty of euery mans owne saluation is written in the fleshy tables of his heart , by the finger of the Holy Ghost : for as this vniuersal trieth , that there is no condemnation to such as are in Christ , is written in the word ; so this particular assumption of the faithfull : but I beleeue and am in Iesus Christ , is written in his owne heart by the Spirit , which alwayes togither with Faith , workes and engenders a feeling and testimonie of his owne Faith , whereby he knowes he is a beleeuing person . 2 Cor. 13 , 5. 2 Timoth , 1 , 12. Marke 9 , 24. all which places shew , that a man hath in himselfe a witnesse of his owne Faith .

Now wee are bound no lesse certainely to beleeue the inward particular witnesse , written by the Spirite , in the hearts and consciences of ieuery faithfull person , then that outwarde vniuersall testimony which is written in the word : for both these testimonies come from one Spirit , and the sence of faith , is as firme as an article of faith .

Tim.

Yea , but this singular Faith , what is it else but a singular presumption ? For how common is it for euery euill liuer to say , I trust to be saued ?

Silas .

It is verie true , that such as haue no faith and so be not in Christ , if they say they trust to bee saued , it is presumption : but for a truely faithfull man to beleeue , and to say it , is no presumption but dutie , and godly submission to him that commands to beleeue in his Sonne .

Tim.

But how shall we bee able to know the presumption of the Flesh , from the assurance of faith , they be so like the one to the other ?

Sil.

By this marke , which the Apostle himselfe giues vs , that such as haue Faith and be in Christ , walke after the Spirit , that is , by the Spirit they do mortifie the flesh , and the workes thereof .

Tim.

What other instructions ariseth there hence ?

Silas .

It teacheth vs the exceeding priuiledge of a true Christian beleeuer , in that he is freed from all feare of condemnation , and eternall punnishment in Hell fire .

Tim.

But tell vs whether it may be knowne who they are that are knit to Christ by faith ?

Silas .

Yes , it may surely be knowne though not to others , yet to themselues , for otherwise this freedome & priuiledge from condemnation , could bee no ground or matter at all of any comfort . Secondly , the taking of an elect soule out of Adam , and the corruption of nature , to graft it into Christ , is not such a sleight worke , but that it may be knowne and percciued of him in whom it is wrought , being a person come to yeares and discretion . For it is the opening the eyes of the blinde , the quickening of the dead , the translating from darkenesse to light , the healing of the withcrcd hand , the making of the lame to walke , the setting at liberty , him that was in prison . All which , shewes this work to be both mighty and manifcst .

Tim.

Seeing you say that he that is in Christ by faith may know that hee is so , declare vnto vs by what meanes hee may know it ?

Silas .

By two meanes : First , euery true beleeuer hath with his faith a gift and power from Gods Spirite , wherby he vnderstandeth and seeth his owne faith , as one that sees , or feeles , or walkes , knowes infallibly that he doth these things . Besides it is written , that by the Spirit we know the things that are giuen vs of God , 1. Cor. 2 , 12. Where-vnto adde the example of the man , Marke , 9 , 24. and of Paul , 2. Tim. 1 , 12. excepting the time of some great fals , or strong temptations , or the instant of a mans new birth , when this knowledge of a mans owne faith is not so cleare . Secondly , euery true beleeuer may know it by the proper and peculiar fruite of a true faith ; to wit , by an holy and vpright conuersation , which is called heere the not walking after the flesh , but after the Spirite . For as the Sunne is perceiued by his heate and light , and the goodnes of a tree is knowne by the fruite , and a liuing man by his motion , speech , and actions ; so a beleeuing Christian is discerned to be such a one , by his godly and religious life . Therefore are we exhorted by Peter to make our calling & election sure by good works , 2. Pet. 1. 10. For howsoeuer faith go alone in the apprehending Christ , and in the matter of our saluation by him , yet in our conuersation it is not alone , but accompanied with good workes , as tokens and signes to make it knowne . Therefore seeing a faithfull person cannot bee condemned and perish , and euery such an one hath good meanes whereby to know his owne faith . Heerevpon it followes necessarily , that euery faithfull person may assuredly know he shall be saued .

Tim.

Let vs heare what profit and vse wee are to make of this trueth ?

Silas .

It doeth conuict the Papists , who teach that the faithful in this life can haue no ordinarie certainty of Gods grace , and their owne saluation by their faith . For thus they write in the 〈◊〉 hemish Testament , that it is a most damnable false illusion and presumption , to say that a particular man can say , that he is assured insallibly that himselfe is iustified , and hath certaine knowledge of his owne predestination : they allow a certaine knowledge by speciall reuelation and probable perswasion by hope .

Tim.

What harme and inconuenience will follow this incertainty and doubting of saluation ?

Silas .

The ouerthrow of all Christianity and Religion . For except we be sure of grace & free loue to vs in Christ for our saluation , we cannot loue him , nor hope in him , nor pray to him , nor obey him , nor be thankfull to him , nor do any other good worke but in hyprocrisie , 1. Iohn . 4 , 19. Rom. 5 , 2 , 3 , 10. Secondly , this doctrine of incertainty and doubting of saluation , shakes the sufficiency and persection of Christs merites , destroyes the truth and constancy of Gods promise , & weakeneth the testimony of the holy Spirite witnessing to the faithfull that they are Gods Children . Rom. 8 , 16.

Tim.

Yea , but they which are now in Christ and doe beleeuen , are not sure to perseuere to the end ?

Silas .

Yes , he that is once in Christ , shall euer bee in him . A member of Sathan , may become a member of Christ ; but a member of Christ can neuer bee the member of Sahtan : for none can plucke them from Christ , Iohn 10 , 28. Who also prayeth for our perseuerance , Ioh. 17 , 11.

Tim.

What other profite is to bee made of this former trueth , touching the certainety of Saluation beleeued in ?

Silas .

In all terrors of Conscience and conflictes with sinne , it ministreth no small comfort to the godlye , to know and be assured , that their saluation standes firme and immooueable . Lastly , heere are all men admonished howe to iudge and discerne of their owne faith , whether they bee true beleeuers , and such personnes as shall not bee condemned ; which may bee done by the second condition heereunto added and annexed , to wit ; if hee walke not after the Flesh , but after the Spirite .

Tim.

What is heere meant by walking ?

Silas .

Liuing , or ordering and disposing our life and actions .

Tim.

What is heere meant by Flesh , and by Spirit ?

Silas .

By Flesh , is meant that vicious quality of sinne , or corruption of Nature , with the blinde and wicked motions thereof : and by Spirit , is meant that qualitie of holinesse created , and working in vs by the Spirit of God , by a Metanomie of the cause for the effect .

Tim.

Shew vs now who may be sayde to walke after the Flesh ?

Silas .

Not they which haue corruption of nature and sinnefull motions , ( for these be in euerie godly person , ) but they which in their liuing and ordering of their life and conuersation , doe follow these sinnefull motions and lustes , as their guides and Leaders : so thinking , speaking , and dooing , as their owne carnall blinde reason , and corrupt affections , leadeth , directeth , and gouerneth them . This is to walke after the flesh , to set ones course by the counsell and direction of his corrupt reason and wit .

Tim.

May not a man walke after the flesh , whose Workes are outwardly good and honest , as when hee prayes , heares the word , giues thankes , reproues sin , bestowes almes , giues counsell , & c ?

Silas .

It is very true : hee that doth these things , and other good things , and doth them often and continually , yet may be a person that doth walke after the flesh ; if he do them out of a corrupt carnall minde , and vnpure conscience , seeking to please himselfe and other men , being carried with his owne profite or praise , and not seeking Gods glory ; Finally , doing them rather of custom , then of conscience and obedience to Gods commandement .

Tim.

Then tell vs how many sortes there bee of them that walke after the flesh ?

Silas .

Two sorts : the first be they , which are wicked and open sinners , hauing cast off the reuerence of God , and shame of man , as Drunkards , common swearers , periured persons , adulterers , common lyers , couetous , railers , contentious persons , and the like . The second sort be Hypocrites , which cloake their actions and life with appearance and shew of faith , obedience of the worde , good conscience , and the spirit of God : yet in trueth , they are voide of all these ; and haue no other leader , guide , or ground of their life and doings , but their own ignorant minds and false hearts , being wholly carried with bye and fleshly respects and worldly gaine .

Tim.

Giue vs some plaine markes , whereby they that in this sort walke after the flesh , may perceiue it in themselues that it is so ?

Sil.

First , that they vse not to take counsell of Gods word , to make it their rule of euery particular action of their life , Psal. 119 , 9. Secondly , they neuer looke vpon their patterne and example Christ Iesus , how he spake & did , that they may do the like , 1 Iohn 2 , 5. Iohn 10 , 27. Thirdly , they do not by prayer lift vppe their hearts to God , to gouerne them in their counsels , speeches , and deeds , 1. Thes. 5 , 17. Nehem. 2 , 4. Fourthly , when they haue spoken or done any good thing , they doe not returne the praise of it to God , 1. Cor. 10 , 31. Lastly , they are not resolued to suffer reproach and wrong , for their profession and well doing , Mat , 10 , 37. Luke , 14 , 27.

Tim.

Now shew vs who may be said to walke after the Spirite ?

Silas .

Not they who haue some good desires and deeds , but they whose course of life and actions for the tenour of them , are euermore constantly ruled by the motion of Gods Spirit , which they follow as their guide and leader : as it is not a faire day , wherein the Sunne shineth now and then , if there be foule weather in the rest .

Tim.

May not a man slippe and trip in his way sometimes , yea stumble and fall , and yet be saide to walke after the Spirit ?

Silas .

It is right so , because a spirituall or godly conuersation , must not be iudged of by one or a few actions ; but by the tenour of it , and as it holds , and is for the most and greatest part : otherwise none should be said , to walke after the Spirite , because there is none that liues and sinneth not .

Tim.

What be the sortes of them that walke after the Spirite ?

Sil.

Two : Some strong , as Abraham , Dauid , &c. some weake , as the Apostles of Christ were before the ascension of the Lord .

Tim.

What be the markes of one that walkes after the Spirite ?

Silas .

These two : First , an earnest desire both to know , and to walke in the good way . Secondly , a sincere sorrow for his failing and fals , and arising by repentance , and the contrary to these fiue before mentioned .

Tim.

What profit comes there of these things ?

Silas .

First , it reprooues such as boast that they are in Christ , and yet shewe the contrary by their walking after the flesh . Secondly , it assureth them that walke after the Spirite , that they are the very members of Christ . Finally , it teacheth all men , that sanctification of the spirite , is an vnseparable companion , and fruite of our iustification by faith : moisture and water , heate and fire , light and Sun , are not more firmely vnited then faith and holinesse .

DIAL . II.

Verse 2. For the law of the Spirite of life which is in Christ Iesus , hath freed or deliuered me from the law of finne and of death .

Tim.

WHat is the drift and purpose of this Scripture ?

Silas .

It is a proofe and confirmation of the former verse , and of the latter part of it , ( as some thinke ) by a reason taken from the efficient and begetting cause of holy conuersation , to wit ; the Spirite of Christ 〈◊〉 to the faithfull , who hauing communion with Christ , haue also fellowship with his Spirite . But I rather take it to bee the proofe of the former part of the sentence , confirming to vs , that there is no condemnation to such as are in Christ ; which is confirmed by this reason , because the Spirite of life which is in Christ the head , being allowed vnto his members , doth quite abolish sinne and death , that though sinne remaine in them , yet it shall haue no force to condemne them .

Tim.

What then doe you thinke the summe and substance of this verse to be ?

Silas .

This verse together with the three following , is to be expounded of the third part of our iustification , to wit ; of the perfect holinesse of Christs humane nature , imputed to vs , as the remedy and couer of our most defiled nature , of the deliuery of our impure nature , by the imputation of Christs sanctified nature .

Tim.

What be the parts of this Text ?

Silas .

The parts be foure : First , what that is whereby we are freed ( for the law of the Spirite , &c. ) Secondly , what manner of thing this freedome is . Thirdly , to whom it doth belong [ Mee . ] Lastly , from what euils we are deliuered , [ From the Law of sin and death . ]

Tim.

Come to the words , and tell vs what is heere meant by the spirit ? 1. Part.

Silas .

Some by the Spirit , do vnderstand properly the holy Spirit , the third person in the Trinitie , which gouernes and rules our minds by his inward motions , as by a Law . Others , by it vnderstand the doctrine of faith , or of the Gospell , which is a Doctrine of the spirit and life , Psal. 19 , 7. 2 Cor. 2. If we follow this exposition , the meaning will be thus much ; that the Gospell or doctrine of faith doth free , that is , absolue and pronounce mee free from the Law of sinne and death , that is , from the guilt and condemnation that the Law of Moyses threatneth vnto sinners . This then is a very godly exposition , but not fit to this text , that doth not at al speak of the law of Moyses , which is no where in Scripture called the Law of sinne ; but forbiddeth it and commandeth wholsome and profitable things : neyther doth he entreat heere of the efficacy and power of the Gospell , and the doctrine of Faith , which is neuer called the Law of the Spirit . But I iudge Spirit to be put heere for the worke and efficacy of the Spirit ( to wit ) for the grace of Sanctification & holinesse , which is called a Law , because it is like to a Lawe , hauing power to gouerne and moderate . And the word Life , is added , to shewe that the Spirit which worketh this , is no idle and dead thing , but a liuely viuifying & quickning Spirit , being the author both of an holy life , and eternall life , and that first in Christ the head ; & for his sake and merit , in the faithful his members . That this is heere meant , may appeare by the opposing and setting it against the law of sinne . Vnder which must needes be comprehended corruption of nature , being contrarie to holinesse .

Tim.

I graunt then , that by the spirit of life is meant the holinesse and purity of mans Nature , as a worke of that quickening spirit which ruleth by a Law : but whether take you it of holinesse inherent and wrought in our own Nature being regenerate , or in Christ his humane nature , as in the proper subiect ?

Silas .

I do take this latter to bee true , that it is taken of the Sanctification of Christ his nature . My reasons be , first , because it is written , not in vs , but in Christ ( the law of the spirit of life which is in Christ ) Secondly , because Christ his Sanctification meriteth deliuerance from sin , not our sanctification , which is but a token and testimony of our purchased deliuerance . Thirdly , by the imputation of Christes sanctification , this comfort ( that wee shall not be condemned ) is confirmed vnto vs . Lastly , if we interpret it of our begun inherent Sanctification , we shall further the rotten opinion of the Papists , touching iustification by inherent grace . See verse 3 , 4.

Tim.

What thing is that deliuerance or freedome which is 2. Part. heere spoken of ?

Silas .

It is the very selfe-same that Iustification is , to wit , a full and perfect absoluing vs before the Tribunall of God , from the whole guilt and punishment of sinne , which comes to vs by the imputation of Christs Sanctification . The reason heereof is , because it is written in the Preter tense or in the time past , to signifie , that our iustification is perfect in this life : wheras , when he speaketh of our vnperfect Sanctification , he vseth a word signifying time to come , Romanes . 7 , 24. Who shall deliuer me , & c ?

Tim.

Who are the parties that are partakers of this freedom 3. Part. and deliuerance ?

Silas .

All beleeuers , without any difference of sexe , age , stature , condition , or nation , whether Iew or Gentile .

Tim.

Why then doth the Apostle vse this phrase , saying , [ Hee hath freed me , ] rather then , hee hath freed all the faithfull ?

Silas .

First , as hee set himselfe before , an example of weakenesse and spirituall strife ; so now also of confidence and of the victory . Secondly , heere hee would teach all men to make application of this comfort vnto themselues , saying and beleeuing , Christ freed me , there is no condemnation to me : for this is the power of true faith , to appropriate generall promises ; contrary to the Papists , who will haue faith to be nothing else , but a generall assent to the Scriptures , without particular affiance in the promise of Christ .

Tim.

From what thing are we deliuered by Christ ?

Silas .

From [ Sinne ] that is , from our vnregenerate nature , 4. Part. as it is corrupted by sinne . Death also is ioyned to it , because it makes vs guilty of , and subiect to death and destruction , which followes all kind of sin , as the night followes the day , and shadow the body .

Tim.

What meaneth hee by putting this word [ Law , ] vnto sinne ?

Silas .

Because the guilt of our sinnefull nature is as a bond to make vs bound vnto eternall death . Secondly , because in such as are not regenerate , it doth exercise a mortiferous tyrannical power and gouernment .

Tim.

Now shew vs what benefit we may make of this whole verse , thus expounded ?

Silas .

It affoords vs an instruction , a comfort , reproose , and confutation . The instruction is , that not onely Christ his obedience in his life , and the sufferings in his death , but the sanctification of his humane nature is ours , and is as verily belonging to the faithfull , as if they had bin borne without sinne . Secondly , the comfort is that such as are in Christ may in all their temptations in life and death , comfort themselues with this assurance , that the sinnes neither of their actions , nor of their nature , shall euer be imputed to them . Though they may oftentimes feele their wicked and rebellious nature , stirre and resist Gods law , yet such as doe resist the motions of sin , yeelding themselues obediently to the motions of the Spirite , are secured and made certaine that their remaining sinne shall neuer condemne them ; because Christ hath freed and deliuered them from it perfectly , allowing them his owne sanctification to bee theirs . It is a maruailous comfort to them that haue neede of it , and can apprehend it . Thirdly , this doth reprooue the ignorant dissolute Christian , who neuer thinkes what an euil his corrupt nature is , nor is euer troubled with those euill motions and desires that suddenly spring from it : full little doe they consider that the Sonne of God must descend from Heauen , and humble himselfe to become a man , that hee might free vs from the impurity of our humane nature . And lastly , it doth confute our blinde erring Papists , of whom the very wisest of them neuer came so farre as to know that naturall concupiscence is a sinne in the regenerate , and stands in neede of a Sauiour .

DIAL . III.

Verse 3. For that that was vnpossible to the Law , in as much as it was weake , because of the flesh , God sending his owne Son in the similitude of sinfull flesh , and for sinne , condemned sinne in the flesh .

Tim.

WHat is the drift of this Text ?

Silas .

It renders a reason to prooue , that the most perfect holinesse of Christs humane nature ( called in the former verse , the Spirit of life ) being imputed vnto beleeuers , doth free them from sin and death , that is , from the remainder of sinne sticking still in their nature , and the punishment of eternall destruction due to it . This reason is taken from the end of Gods purpose in sending his Sonne to take mans nature into the fellowship of his person ; for he was sent to take flesh vpon him , to helpe and succour the infirmity of our flesh . Or more plainely thus , Christ was sent of his Father to take the nature of man in the wombe of a virgin , free from sinne , by the worke of the Holy-Ghost , to this end , that he might restore our nature vnto such a perfection of righteousnesse , as the exactnesse of Gods law doth require . For though the lawe did teach a perfect righteousnesse both of nature and actions , yet it is very vnable to bring vs there-vnto , because wee doe lacke strength and power to performe and keepe it both before and after our regeneration . From whence doth follow , that seeing by the strength of the Law wee cannot attaine perfect righteousnesse and saluation with freedome from sinne and death , because of the infirmitie of our flesh ; therefore it was of necessitie , that Christ shold take our Nature full of holinesse , to do that for vs which the Law could not do , that is , to destroy sin and death , and to make them ( which by Faith lay holde on him ) so absolutely righteous as the Law requires . For thus the case standeth , that not onely our thoughts , wordes , and workes should be free from sinne , and wholly vpright , but also , that our nature , euen the verie faculties of our reason and will , should be in all things conformable to Gods will reuealed in his Law , as Adam was in his creation , and according to that which is written , Loue God with all thine heart , &c. Now , because none , no not the godliest , do euer get this perfection while they are here , ( their nature still remaining corrupt in part , and rebelling against God , Rom. 7 , 22. ) therefore all must needes haue perished , except our nature had bin fully sanctified in the man Christ , who is freely allowed to the faithfull , to free them from condenmation .

Tim.

Diuide the Text now into his seuerall parts ?

Silas .

It hath these two parts . First , the end for the which God sent his Son into the world , to wit , that the infirmity or weaknesse of the Law ( by occasion of vs & our sinne ) should be no let or hinderance to mans saluation . Secondly , what Christ Iesus did , being sent & come : he did by sinne condemne sinne in the flesh .

Tim.

What Law is meant heere , and what is it that it cannot do ?

Silas .

By Law is heere meant , not the Ceremoniall , but the Moral Law , which is impossible to iustifie a man before God , or to bestow perfect righteousnes vpon him , as appeareth by the beginning of the next verse .

Silas .

Yet it was said in the seauenth Chapter , that the law was ordained vnto life ?

Tim.

The Apostle sheweth there , what it is able to doe in his owne nature ; and heere , what it is not able to doe to vs that are sinners . For the Law ( by Gods ordinance ) could iustifie vs , and bring vs to life eternall .

Tim.

But how is it that the Law cannot iustifie and make vs righteous seeing it doth teach a perfect righteousnesse ?

Silas .

It is true indeede , that the Lawe instructeth vs fully , both what is to be done , and what is to be auoyded ; but there are 3. other things required to the iustifying of vs , which it is impossible for the Law to do for vs . As first , to offer vs forgiuenesse of those thinges wee do against the Law , which accuseth , but absolueth not . Secondly , to worke faith in vs , to lay hold vppon forgiuenesse being offred , which the law cannot engender . Thirdly , to put strength and power into vs , that we may be able to keepe all the commandements of the Law , to the end of our life . All which things are impossible to the Law , because it only instructeth what to do ; but ministreth no strength to do , that it bids . It promiseth life to the doers , & threatneth death to the transgressors , but offreth no power to sinners , much lesse giues faith to apprehend it ; for this is the office of the Gospell , 2 Cor. 3 , 9 , 7 , 8. The cause why these things are impossible to the Lawe , is because it is weake , that is , vneffectual and feeble for these purposes ; which commeth not from the Law , but from our flesh and corrupt nature .

Tim.

What doth the Flesh signifie heere ?

Silas .

That naughtinesse and sinfull corruption , that through Adams fall passed thorough all mankinde , and doth remaine still euen in men regenerate , but it is corrected and reformed in part in them , and that daily til it be abolished .

Tim.

What is the effect and fruite of this remaining corruption and sinne ?

Silas .

It doth make the members of Christ , and newe borne Children of God , vnable perfectly and fullie to keepe the Law . As first , because through force of this remaining corruption , they do diuers things contrarie to the Lawe . Secondly , they leaue vndone manie good things commanded by the Law . Thirdly , in the good things which they do , there is much imperfection and vncleannesse , therefore it is impossible to bee kept of the most righteous that is . In our creation it was possible , and in state of glorification shall bee , but in estate of our vnperfect Sanctification , it cannot be .

Tim.

Is it not a wrong to God to say , that he hath giuen vs a Law impossible to be kept ?

Silas .

No , none at all : First , because in our Creation , we receiued strength to keepe it , which we lost through our owne default . Shall a Landlord be blamed , because the Tenant is vnable to pay his rent ? Secondly , because in the estate of glorification , wee shall haue power to keep it perfect , for then our knowledge and loue of God and our neighbour shall be perfect . Thirdly , because in the estate of regeneration , the godly may be saide after a sort , and in some sence perfectly to keep it . For the regenerating Spirit hath begunne in them obedience to the Law , giuing them strength to desire and endeauour it . Also their wants and failinges in their obedience are pardoned , and he is saide to haue no sinne , when that is not imputed which is done . And lastly , the perfect obedience of Christ , is allowed vnto the faithfull . Omnia mandata Dei ( inquit August . ) fact a deputantur , quando quicquid non sit , ignoscitur .

Ti.

In what sence is it them , that the law is impossible to be kept ?

Silas .

The wicked which are strangers from Christ , are absolutely vnable to do any part of it , but breake it thoroughout , Rom. 5 , 8. Secondly , the regenerate and godly , they are not able by grace inherent in their own persons perfectly to do it , but faile in many things , and sundry wayes , 1 Iohn 1 , 7 , 8. Iames 3 , 2.

Tim.

Declare vnto vs the profit that we are to make of this Doctrine , touching the impossibility of keeping the Law , & being iustified by it .

Sil.

First , it conuinceth and confuteth both the Pelagians and the Papist : the one , because they teach , that men by the strength of nature are able to keep the commandements : the other , that by strength of grace , the godly are not only able to keep the Law , but to do more then the Law requireth . Secondly , it serues to humble vs much , that we cannot keepe the Law , and that thorough our sinfull weaknesse : also to stirre vs vppe vnto Prayer for grace to yeelde better obedience vnto it , seeking that strength from God which wee haue not in our selues , to be able in some measure to yeelde obedience to the Law . Thirdly , it instructeth all the faithfull , to know , that iustification before God , is not to be had by good workes , because they are imperfect , not answerable to the rigour of the Law , and are all stayned by the corruption of the flesh mingled with them . Fourthly , this doth teach vs , that seeing we cannot haue iustification from the Law ; therefore all men must bee content to deny themselues , and go out of themselues , and seeke perfect righteousnesse in another , to wit , euen from the Sonne of God sent into the world , that he may be made man for vs ; and the end of the Law , for righteousnesse to all which beleeue .

Tim.

What are we to learne from these words , that GOD sent his owne Sonne ?

Silas .

These three seuerall Lessons . First , the distinction of the persons in the Trinity ; for if the Sonne be sent from the Father , of necessity he is a person distinct from the Father ; which confuteth Sabelius , who held a distinction not of persons , but of names . Secondly , that Christ is the sonne of God otherwise then we are , euen his own sonne , that is , consubstantiall and coequall with the Father , contrary to the Arrians , who denied the eternall Godhead of the Sonne , whome they make an inferiour second created God , that is , indeede not a God at all . Thirdly , hence we learne , that when the high and soueraigne cause of our saluation is sought for , wee may not stay in Christ himselfe , but arise vp vnto the goodnesse of God the Father , sending his Son : which confuteth such as will haue foreseene faith and workes to be the mouing cause of appointing vs vnto saluation ; when as Christ himselfe is not the impulsiue moouing cause of appoynting vs vnto saluation , but Gods owne loue moued him to giue and send Christ vnto vs , Iohn 3. 16.

Tim.

What is the vse of this third and last lesson ?

Silas .

It doth admonish all the faithfull , that since God freely out of his loue sent his Son for them ; therefore it is their duty to send their harts vnto him , wholly to bee his , as men send mutually gifts one to another . Rom. 12. 1.

Tim.

What is meant here by the similitude of sinfull flesh ?

Silas .

The meaning is , that Christ being sent of his Father , became a very man , hauing the true nature of a man , being like to all other men except sin : also by flesh is here meant , humane nature consisting of body and soule , being considered without corruption of sin .

Tim

Why doth he say , in the similitude of flesh ?

Silas .

To teach vs that Christes manhoode not onely seemed and appeared , but indeed 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 Heb. 2 , 15. 16. 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 Christ had not saued vs from sin , being himselfe a sinner . 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 Heb. 7. 25. 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 , when 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 merits , which are to be abhorred , howsoeuer couered & coloured with the name of Christ . 2. It admonisheth al men to seek after the true distinct knowledge of Christ , and to desire to knowe nothing but him vnto their Saluation ; hungring after his righteousnesse , wherein standeth their full and perfect happines .

Tim.

What is the other instruction out of this first part of the verse ?

Silas .

That the whole righteousnesse of Christ , and whatsoeuer is in him , is theirs which are his members by faith .

Tim.

By what meanes may we know them which are thus his members ?

Silas .

By this marke , that they walke not after the flesh , but after the spirit .

Tim.

But wherefore doth the Apostle repeate this , hauing mentioned it before ?

Sil.

Because faith , by the which we are in Christ , being an inward and hidden thing seated in the heart , may easily be counterfeited by hypocrites , who if they doe , say , professe and glory ( as they are apt enough to doe ) that they are in Christ ; there is none can controlle them , because none can see what is within their heart . And howsoeuer such as are in Christ and haue faith , cannot deceiue themselues : yet many doe , by thinking that they are in Christ , and haue faith when they haue not , presuming of what they neuer receiued .

This moued the Apostle heere againe to mention such a witnesse of our being in Christ , which is outward and more subiect to sence , and therefore lesse apt to deceiue , namely , newnesse of life , or sanctification ; which is such a thing , as without it we can neuer assure our selues that our sinnes are forgiuen by Christ , and that wee are free from condemnation . For though it bee not the proper cause of our comfort , yet it is a cause without the which we can haue no sound comfort , because it is ioyned vnseparably with iustification : for God doth euer sanctifie by his Spirite , whom he doth iustifie by faith : also newnesse of life is a sure testimony of a liuely faith , which makes vs certaine of our reconciliation with God . Moreouer , newnesse of life , is a fruite of the Spirite , and it is a chiefe part of our thankfulnesse to God , who is then most honoured , when his will is sincerely obeyed .

Tim.

What vse is to be made of this doctrine ?

Silas .

First , it reproues the hypocrites , who say they haue sanctification , and yet still walke after their owne corrupt lusts . Secondly , it admonisheth all to labour for sanctification , without which there is no certainty of iustification to be had . Lastly , it much confirmeth such Christians , as labour to leade their liues purely after the motions of Gods Spirit , stiuing against the lusts of the flesh ; grieuing hartily with a godly sorrow for their dayly failings of infirmities , rising by true repentance , laying hold vpon forgiuenesse promised of Christ in the Gospell , and euer after walking more awfully and warily , and endeuoring to profit to better and greater obedience of the worde ; let not such despaire .

DIAL . V.

Verse 5. For they that are after the flesh sauour the things of the flesh , and they that are after the Spirit , sauour the things of the Spirit .

Tim.

WHat doth this text containe ?

Sil.

The Apostle hauing turned himselfe againe to the doctrine of sanctification , affirmeth of all beleeuing iustified persons , that they study to liue and leade an holy life ; this hee declareth by a comparison of contraries after this manner . They which are after the flesh walke after the flesh , and liue wickedly : but they which are after the Spirit , walke after the Spirit , and liue godly .

Tim.

Now expound the words , and tell vs who they are that are said to be after the flesh ?

Sylas .

Vnregenerate and wicked men , who are nothing spirit : euen as carnall men guided by the flesh , are wholly giuen and addicted to such workes as bee euill . The reason hereof is that which our Sauiour saith Math. 12 , 33. make the tree good , and the fruite will be good : also it is the nature of the spirit and grace of God , to moue and prouoke vnto such works as be like it selfe ; that is to say , holy and good works , as the spirit is holy and good .

Tim.

But many godly persons which are after the spirit , haue both thought vpon and done the things of the flesh : as Dauid , & Peter , &c. Howe then is it saide that they which are after the spirit , sauour the things of the spirit ?

Sil.

It is so , yet godly persons are not mooued to those euill works by the spirit , but by remaining flesh and dwelling sin : for the godly are sanctified in part , and not perfectly and wholly : therefore it is that they are still subiect to sin ; which as they doe not commit by full consent of will , so they rise againe from it by repentance . Secondly , a spirituall and godly person must not be iudged by one or some few acts and deeds of his life , but by the tenour of it , and as it is for the most part : now for the most part , godly men do sauour and mind the things of the spirit ; their desire is to liue honestly , and to keepe an vnspotted conscience toward God and all men .

Tim.

Shew vs nowe the profit that is to bee gathered out of this doctrine ?

Silas .

First , it teacheth that all beleeuing iustified persons , much exercise themselues in such works as are commanded of God : for iustification by faith , wheresoeuer it is , it hath alwayes annexed with it sanctification , or study of an holy life ; which can no more bee separated from it , then a liuing man can bee separated from the Soule . Secondly , heere is a speciall comfort for such as endeuour to doe good things pleasing to God , with loue and delight in them ; because such haue the spirit of Christ , and therefore are certainly iustified , free from sin and death , and shall neuer be condemned , but eternally saued in heauen . Lastly , it affoards a reproofe to such as say they haue the spirit of Christ , and yet sauour not the things of the spirit , being either openly vicious and wicked , or else careles of a godly conuersation , neither fearing the offence of God , nor yet once in earnest minding his glory .

DIAL . VI.

Verse 6. For the wisedome of the flesh is death , but the wisdome of the Spirit is life and peace .

Tim.

WHat doth this text containe ?

Silas .

Vnto the doctrine of sanctification set forth in the 5. v. here is now ioyned an exhortation , stirring vp beleeuing persons vnto holinesse of life . Secondly , a dehortation to disswade from following the lusts of the flesh , and liuing wickedly .

Tim.

By what argument and reason doth he call men from walking after the lusts of the flesh ?

Sylas .

By a reason taken from the effects , thus ; To liue after the flesh , following and obeying the lustes thereof , will bring forth death ; and therefore we must not sauour and affect the things of the flesh , but eschue them rather .

Tim.

By what reason are beleeuers perswaded to sauour the things of the spirit , or to liue holily ?

Silas .

By a reason taken from the effects after this sort : To sauour the things of the spirit , doth bring forth life and peace : therefore we are bound to follow the affections of the spirit , endeuoring diligently and vprightly to perform and doe such good workes as we shall be moued vnto by the holy Spirit working in vs .

Tim.

Let vs now heare you expound the words , and tell vs what is here meant by flesh ?

Silas .

That same vicious and naughty quality of sinne , powred into our nature from our conception , by carnall generation : whereby both in our reason and will , wee are wholly inclined to all sinfull things , and not at all disposed to any good , but rather cleane bent against euery good thing . Gen. 6 , 5 , Colo. 1 , 21.

Tim.

What is here signified by wisedome ?

Silas .

The concupiscence , lust , and desires of the flesh , or mans sinnefull nature , as Gala , 5 , 24. They which are Christes , haue crucified the flesh with the affections and lusts . The word Phronêma , may indifferently be interpreted wisedome , sence , affections , desires , or lust : so that the meaning of the first word should be this : That which corrupt nature lusteth after and desireth , if it bee obeyed , leadeth to death .

Tim.

Why would the Apostle call the desire and lust of sinning by such a word as signifies ( wisedome ? )

Silas .

For two causes : first , for that vnto carnal wicked men , it seemeth wisedome to desire and do wicked things : for wicked men apply all their witte , subtilty , policy , and See this in the story of Pbaraoh , Exod 1 , 2 &c Also of Nebuchad 〈◊〉 , and 〈◊〉 in Daniell . craft , howe to contriue and effect wicked and sinfull purposes , being wise to doe euill , and being done , glorying in it , as if it had beene wisely done . Secondly , to teach vs that that which is in man ( being vnregenerate ) most noble , and most highly esteemed of ( to wit , his wisedome vnderstanding and counsell , ) it is a corrupt and deadly thing , leading and guiding men in such pathes and wayes as will at last bring them to euerlisting destruction : so farre off it is , that naturall wisedome should bee able to perceiue the things of God , and to direct men to do things pleasing vnto God , seeing it is darknes and enmity vnto him .

Tim.

What is the instruction you gather from hence ?

Silas .

First , it admonisheth euill men not to reioyce in Ier. 9 , 23. their wisedome , which is such an euill and deadly thing , 1 Cor. 3 , 18. 19 , 20. being seuered from Christ . Secondly , it warneth the godly to examine euen their wittiest thoughts and deuises ; to bee humbled for them , if they come from the flesh . Let the best and quickest wits most suspect and looke most carefully to themselues .

Tim.

What is heere meant by death ?

Silas .

A deadly thing , as before , Rom. 7 , 24. Where sinne is called the body of death . The reason why sinne or the lust thereof is counted a deadly thing is , first , because it comes from such persons as are dead in trespasses and sinnes , Ephe , 2 , 1. Secondly , because the lust of sin brings foorth death eternall , and deserues it as a proper and meritorious cause of it , Rom. 6 , 23.

Tim.

How comes it that the sinnes which men doe heere in a short time , merit punishment which is without any limit or end ?

Silas .

First , because God hath so decreed it , it is his owne ordinance and appointment , that the soule that sinneth shall dye , Ezek , 18 , 20. Secondly , an infinite and eternall Iustice is offended by sinners . Thirdly , because sinne in wicked men growes vnto perfection , and they which follow sinfull lusts would do it for euer , if they might liue for euer .

Tim.

What is the instruction that ariseth from these words [ in death ? ]

Sil.

First , that the godly from hence are to bee warned to auoide and abhorre euery sinfull lust and desire , because it deserues death eternall : wherewith howsoeuer God will not punish the faithfull , because there is no condemnation to them , being in Christ ; yet it standeth them much vppon , greatly to take heed of louing and doing that which may make them guilty of such horrible paine in Hell fire . A wise man would not deserue the losse of his temporall life , though he were sure to be pardoned . What madnes then were it to deserue the losse of eternall life vpon hope of pardon ? Secondly , the wicked from hence are also to be warned , that as they abhorre death , and would not dye and perish euerlastingly both in body and soule : so let them beware that they goe not on to fulfill their fleshly and sinfull desires of pride , couetousnesse , enuy , &c. For he that is truth it selfe , hath spoken it , that the wisedome of the flesh is death , and all vncleane persons shall be cast into the burning lake , Reuel. 21 , 27.

Tim.

Come we now to the next words , and tell vs what is meant heere by the Spirite , and by the wisedome of the Spirite ?

Silas .

By Spirite is heere meant holinesse and newnesse of life which is heere called the Spirite , because the Spirite wisedeme of the flesh ?

Silas .

The affections and lusts of our corrupt nature : which are of two sorts . The first sort be in the vnderstanding part of the soule , called the mind , as counsell , discourse of reason , purposes , drifts , thoughts , desires , motions , together with all actions taken in hand by carnall wisedom ; yea , the very principles and beginnings of this carnall wisedome , as they be in men vnregenerate , they are wholly infected with naturall blindnesse and vnbeleefe , being vtterly displeasing to God . The second sort be seated in the will , and doe flow from thence , as anger , wrath , enuy , couetousnesse , pride , emulation , &c. with all the actions that proceede from such lusts .

Tim.

Wherefore are these affections and lusts called by the name of [ wisedome ? ]

Silas .

Because carnall men are wise to doe euill , esteeming it not the least wisedome to plotte and performe sinfull deeds . See before .

Tim.

What is heere meant by enmity ?

Silas .

Enmity doth signifie an aduersary , an enemy , or one that fighteth against another . The Apostle doth rather chuse to say [ Enmity ] then enemy , because enmity is a word of greater force and vehemency , seruing more to encrease and aggrauate the naughtinesse and hurt of sinne . For it sheweth that the lust of the flesh , doth greatly striue against God , as an extreame enemy of his . See the like speech , Phil. 1 , 21. For Christ is to me both in life and in death , aduantage , or gaine , that is , very gainefull .

Tim.

Doth not this enmity argue that once there was friendship betweene God the Creator , and men his Creatures ?

Silas .

It doth so : for there was a friendship betweene them , at the first creation of man , when God printed in mans soule , the image of himselfe , consisting in perfect knowledge , righteousnesse , and true holinesse ; then did God loue man , and man did loue God againe . This friendship was broken off by the malice of Sathan , inspiring the hearts of our first parents , with vnbeliefe , pride , and sinne , from whence arise this fearefull enmity , God extreamely hating man for sinne , and man through sinfull affections , extreamely hating God . For sinne made a separation , and diuorced the Creator from the Creature , which were sweetly linked together in an holy and happy Communion .

Tim.

How may it be made cleare vnto vs , that all naturall and vnregenerate men be enemies to God ?

Silas .

By this reason , because their flesh or corrupte nature neither is subiect to the law of God , neyther indeed can be . For such coniunction is betweene God and his law , as to be enemy to eyther , makes vs enemies to both .

Tim.

What is meant heere by not being subiect to the law of God ?

Silas .

Thus much : the not yeelding and obeying the law of God , but rather resisting , rebelling , or rising vp against it , after an enemy-like fashion , louing and practising that which Gods law forbids , and hating and eschuing that which the law of God commands .

Tim.

What will follow of all this ?

Silas .

That they which are in the flesh , that is to say , carnall & naturall men not renued by the Spirit of God , such cannot please God , but are voide of his grace , beeing vnder death and damnation . Moreouer , from hence doth follow euen the very quite contrary ; as namely , that the wisedome of the Spirite submitteth it selfe to the law of God , being willingly subiect and obedient to it . And therefore they which are in the Spirite , endued with true holinesse by the worke of the Spirite , they do please God and are his friends , and be in his fauour free from condemnation , and are in the way that leadeth to life and peace . This contrariety and opposition , the Apostle doth conceale , eyther because it was manifest and plaine enough to bee vnderstood ; or for that the wisedome of the flesh , and the wisedome of the Spirit , doe not cause death and life after one sort and fashion . For the former causeth death , as an efficient and meritorious cause , deseruing it in strictnesse of iustice ; the latter causeth life and peace , as a way and meanes leading thervnto by Gods mercifull ordinance , and as a cause without which no man can euer attaine happinesse in Heauen .

Tim.

Hauing now opened and expounded the Text , let vs heare what we are to learne from hence for our profit and vse ?

Silas .

This present Text serueth and helpeth vs to confute errors , to instruct vs in the truth , to humble the pride of our nature , and to comfort our feeble mindes . The errors that are heere confuted , are first , such as restraine Confutation . the wisedome of the flesh to sensuality , thinking our appetite or sences , onely to be enemies to God , resisting his law ; whereas our very reason and will are defiled with sinne , and be thereby turned against God , and bent against his law . Secondly , the error of the Papists , which condemne marriage of Ministers , because it is saide , such cannot please God , which bee in the flesh . Pope Syrtius so concluded and collected from this Text. Thirdly , the error of the Manichees , which thought that the very substance of the flesh and body , was the worke of the Diuell , and sinfull , because it is written , the wisedome of the flesh is enmity with God ; whereas flesh signifieth not our substance , but the vicious quality of sinne cleauing to our substance . Fourthly , the error of the Pelagians and Papists touching free will , of which they teach , that it was able to loue God and to bee subiect to his law without grace , or at the least being a little holpen by Gods Spirite , it could refuse grace , or receiue it , if it list , as the Papists teach ; whereas indeede our free will is dead in trespasses and sinnes , an enemy to God , and can no more without grace bee subiect to God , to loue and obey his law , or beleeue his promises , then an enemy abiding so , can or will loue his enemy , and bee subiect to him .

Secondly , the truths that are heere taught , are these . Instruction . First , that Sathans malice against mankinde , is most extreame , in that hee hath poysoned not onely the inferiour partes of our soule , but the chiefe and most noble parts , euen our reason , minde , and will : yea , the whole heart with the contagion of sinne . Secondly , that all men naturally are in a most wretched and most wofull estate , being enemies and rebels to God , proudly & obstinately bent against him , and he iustly against vs , to destroy vs with eternall wrath ; as that subiect must needs perish , that hath the King his enemy , and that pot must needs be broken , that fighteth against the Potter .

Thirdly , this Text serues to humble vs , by remembering Humiliation . and beleeuing , that we were once in this wretched estate , and haue in vs still some wisedom of the flesh , rebelling against God , Rom. 7 , 22 , 23.

Lastly , this Text serues to comfort vs , thus : If Christ Consolation . by his death reconciled vs to God , when by sin we were his enemies , hee will much more preserue vs being reconciled to him , Rom. 5 , 10. Also Rom. 8 , 32. The consideration heereof , should prouoke all beleeuers to greater loue and thankefulnesse to Christ Iesus , the greater his loue appeared in restoring vnto vs the friendship of God which we had lost by sinne .

DIAL IX .

Verse 9. Now ye are not in the flesh , but in the spirit , because the spirit of God dwelleth in you : but if any man haue not the spirit of Christ , the same is not his .

Tim.

WHat doth this Text containe ?

Silas .

An application of the former doctrin vnto the beleeuing and Christian Romanes . For that which he before had generally taught of the sanctification of the Spirite , and of the desire and study both of spirituall and carnall men , hee doth nowe particularly apply it to the Saints at Rome , as his manner is . The summe whereof is thus much ; That they which are after the flesh and carnall men , sauour the thinges of the flesh wholly minding and caring for thinges that bee carnal and euill ; and so they with their course of life perish as enemies to God ; whereas spirituall men minde and care for spirituall and good things , pleasing God as his friends and children . From whence the Apostle doth gather , that seeing the Romanes were not in the flesh , but in the spirit , spirituall not carnall men : therefore they were none of Gods enemies , but his friends and children , being reconciled vnto him and pleasing him made partakers of his spirit and of his Son , and therefore free from condemnation , as he had vniuersally taught in the first verse of this Chapter .

Tim.

What may we learn for our instruction , from this preceeding and method of the Apostle ?

Silas .

From hence wee learne the way of cutting and deuiding the word of God aright , to be this : namely first , to propound doctrine generally , setting it forth by similitudes , confirming it by reasons . Secondly , to descend to particular applying it to the vse of euery Christian in the assembly , for teaching , confuting , reproouing , for exhorting , and for comforting : this application is the life and soule of doctrine , and as a whetstone to set an edge on it ; it is frequent in scripture .

Tim.

Now shew vs the seuer all parts of this text ?

Sylas .

The parts bee two : first , a proposition in these words , 〈◊〉 Romanes are not in the flesh ; it is set foorth by the contrary , but ye are in the Spirit . Secondly , a confirmation of the things propounded by two prooses or reasons ; the one is taken from the efficient cause ; to wit , the Spirit of God dwelling in them : the second is taken from their communion with Christ , whose members they are ; and therefore cannot be in the flesh but in the spirit .

Tim.

What doth it signifie to be in the flesh ?

Silas .

It signifies two thinges in Scripture ; one is to be an infirme and weake man , to haue flesh , and body , and soule , as other fraile men haue , 2 Cor. 10 , 3. Secondly , to be carnall and vnregenerate , as we are all by nature ; to wit , when in all our actions we are all ruled and gouerned by the sence and affection of our nature , not yet regenerate by Christ ; thus it must be taken here .

Tim.

Is there any difference betweene being in the flesh , and hauing flesh in vs ?

Silas .

Yea very much ; for the most godlie which are most renued , yet still haue some flesh and corruption in them , being regenerate in part onely ; as we haue seen out of the 7. Chapter to the Romanes , in the example of Paul : but to bee in the flesh , agreeth to men wholly vnregenerate .

Tim.

Whereunto doth this interpretation serue vs ?

Silas .

First , to reproue such as doe interpret this clause of Mariage , as the Pope Syritius did , thereby to condemne the mariage of Ministers . Secondly , it doth admonish vs , that it is a danger alwayes to vnderstand the Scripture according to the proper signification of the words ; for then wee must say , that there are men liuing that are without flesh , and bone , bloud and body ; because Paul sayth here of the liuing and beleeuing Romanes , that they are not in the fleshut is therfore a figuratiue speech to be vnderstood of the corruption of nature : in Scripture Dianoia and not To rheton onely must be obserued .

Tim

What is it to be in the Spirite ?

Silas .

First , that the elect though they be borne in sinne yet doe not alwayes abide in the estate of corruption , but are translated into the estate of grace , being of meere carnall men , partly spirituall . Secondly though many at once haue both flesh and spirit in them , yet none can be both in the flesh and in the Spirite , these are such contraries as they cannot stand together . Thirdly , that it is the essentiall property and most certaine rule of a Christian , by al means to auoide the affections of the flesh , and in all things to be carried by the Spirit . Lastly , we are taught by this example , of Paul to iudge charitably of such Christians , which professe Christ and doe not thinges contrary vnto their profession , that they are not carnall but spirituall . This is the cannon and rule of Charity , which indeed is not so certaine but that it may deceiue , because it cannot looke to things within , and hypocrites beare a shew of piety without substance . Therefore the spirite of discerning spirits , is a great blessing , the Apostles excelled in it .

Tim.

Come we now to the reasons to proue that they are not in the flesh but in the spirit .

Sil.

The first reason is this ; The spirite of God dwels in you , therefore ye are not in the flesh to walke after it , but in the spirit .

Tim.

What is meant here by the spirit of God ?

Sylas .

The third person in the Trinity , called the Holy Ghost ; and the word God , is put personally for God the Father , the first person in Trinity , of whome the spirit proceedeth ; so as he is also the spirit of the Son .

Tim.

What doe ye learne by this , that he is called the spirit of God ?

Silas .

That the Holy Ghost doeth proceede from God the Father , Iohn 15 , 26. As also from God the Sonne ; and therefore he is in the latter part of this verse , called the spirit of Christ .

Tim.

What is signified here , by the dwelling of the spirite in vs ?

Silas .

The word ( dwelling ) is taken from men which dwell in houses ; who doe not onely possesse their houses , but command and gouerne all things therein , at their pleasure : likewise the holy Spirite not onely filles the hearts of the faithfull , but also rules and gouernes them , enlightening them to know , and directing them to do things pleasing vnto God , according to the measure of the Spirite . For howsoeuer the flesh may rebell , yet the Spirite still possesseth the godly , and hath the dominion and vpper hand .

Tim.

What doth this borrowed speech of dwelling put vs in minde of ?

Sil.

Not onely of the efficacy of the Spirite , but of his continuance in the faithfull vnto the end . For he is not in vs as a guest to lodge for a night and be gone , but as an Inhabitant to dwell and abide in vs , euen to the death , and for euer , Iohn , 14 , 23. The Spirite which I will giue you shall abide with you for euer . Therefore they are in an error , who thinke that the Spirit of Christ once had , can bee vtterly lost . Indeed false doctrine and corrupt manners may hinder the working of the Spirite , but cannot extinguish the grace of the Spirite . Secondly , this word [ dwelling ] puts vs in minde of the presence of the Spirite in the faithfull , that it is not by immensity and infinitnesse of his poweras in other Creatures , but by presence of grace and of his healthfull effects .

Tim.

How manifold is the grace of the Spirite which belongeth specially vnto the elect ?

Silas .

Three-fold : First , vnion with Christ , to bee one with Christ , as his members , whereof follow vnion with his perfect iustice and all merite . Secondly , sanctification to be made new Creatures , to be able to hate euill , and to loue and doe good . Thirdly , adoption , and sealing vp to vs our saluation : The Spirit witnesseth to vs that we are the Children of God .

Tim.

What be the effects of the Spirite ?

Silas .

Sundry , but especially two : First , to leade vs into all truth , sufficient to our saluation . Secondly , to strengthen and comfort our hearts vnder the Crosse. Iohn . 14.

Tim.

What lessons learne we from hence , that the Spirite dwels in the faithfull ?

Sil.

First , the blessed condition of true beleeuers , for whom Christ not onely dyed and rose againe , iustifying them by faith ; but also by his Spirit regenerates & quickens them to make them liuely members of himselfe . Secondly , the man which hath in him the Spirite of Christ dwelling , cannot follow and obey the lusts of the flesh , and they which be such , they haue not the Spirite of Christ dwelling in them . Lastly , as all in the house doe submit themselues vnto the command of the chiefe House-holder , so Gods Children are content to be at the direction and after the Spirit , in newnesse of life , Rom. 8 , 5 , 6 , 9.

Tim.

Hauing now shewed after what sort we are ioyned to Christ by faith , shew vs after what sort Christ by his spirit , doth 〈◊〉 himselfe vnto vs ?

Silas .

First , Christ giueth the elect his Spirite , to incorporate them into himselfe , 1 Cor. 6 , 17. Secondly , the same his spirit doth regenerate them , and quicken their soules by grace , that they may become his liuelie members . Ephes. 2 , 1 , 4 , 5. Thirdly , vpon the elect being now become his members , hee bestoweth his benefits by his spirit , giuing them righteousnesse , holinesse , peace , ioy , and life . Fourthly , he putteth his spirit into them , to direct and gouerne them in the wayes of God , that they may do the workes pleasing to him . Note this , that these seuerall actions of faith and of the spirite , howsoeuer in the order of causes some go before , others followe , and some are felt of vs before others , yet in respect of time they are all wrought togither .

Tim.

What instructions are we to learne from this spirituall vnion ?

Silas .

First we learne what a noble worke our Vnion with Christ is , vnto which are required so many seuerall actions both of faith and of the spirit . Secondly , we are taught , that this vnion is to be taught and prized aboue all things as being the foundation and roote of all that good which we haue by Christ . Thirdly , it confutes such as haue thought our vnion with Christ to haue beene a naturall commixtion of substances , his & ours togither ; or to be nothing else but an agreement between minds and wils , such as may bee betweene friends , or man and wife , or Prince and subiect . Lastly , it doth admonish all men what a needfull thing it is , to be endued with faith and the spirit , seeing without these there can be no vnion had with Christ .

Tim.

And if wee haue no vnion with Christ through the spirit and faith , can we not be Christians ?

Silas .

Without this vnion wee may bee Christians by profession , and before men , but before God we cannot ; for it is plainly saide , If we haue not the spirit of Christ , wee are none of his . And if we neither haue Christs spirite , nor be none of his , we cannot be Christians otherwise then in name : for as a branch and a member are saide to liue so long , as they do partake in the iuice of the Vine , and life of the body , from whence beeing seuered , they are dead and withered , cut off , and cast out : so it is with vs , we haue the life of a Christian by being Christs , and hauing his spirit , Iohn 15 , 1 , 2 , 3. Gal. 2 , 20.

Tim.

What profit are we to make of this point , that euerie true Christian is one with Christ , & hath his spirit ?

Silas .

First , this reprooues such as vse to excuse their sinnes , by saying they are flesh and bloud , and not spirituall ; which is as much to say , as that they are no Christians : for if they be of the body of Christ , they must of necessity haue his spirit , and be spirituall . Secondly , it reproues the Papists , that withhold the Scriptures from Gods people , vppon pretence that they haue not Gods spirit ; they might euen as wel say that they are no Christians . For to be a member of Christ , and to be led by the spirit of Christ , they be things that go necessarily together , & cannot be puld asunder , no more than can a liuing member of a naturall body , bee seuered from the soule ; euen so can no Christian be without Christs spirit . Lastly , this reproues such as say , we must alwaies doubt , whether we haue the spirit of Christ or no , which wee ought no more to doubt of , then whether wee bee Christians or no.

Tim.

I , but many pretend themselues to be one with Christ , and to haue his spirit , and so to bee good Christians which yet are not ? How then shall we be sure of these things ?

Sil.

We shall surely know it by the effects of our spirituall vnion , to wit , Iustification and the fruits thereof , as they are laide forth , Rom. 5 , 1 , 2 , 3 , 4. 5 , 11. Also by the effects of our Sanctification , as they are laid forth , Rom. 7 , 16 , 17 , 18 , 19 , 20. Psal. 15. throughout . 2 Pet. 1 , 6 , 7.

DIAL . IIII.

Verse 10. And if Christ be in you , the bodye is dead , because of sin : but the Spirit is life for righteousnesse sake .

Tim.

WHat doth this Text containe ?

Silas .

A comfortable conclusion , drawne from the spirituall vnion , which the beleeuers haue with Christ , as thus : The faithfull which haue Christ dwelling in them by his spirit , may bee certaine of the saluation of their souls , without all perplexed doubting , wauering , and feare of condemnation .

Tim.

In what manner , and how is this conclusion of comfort brought in ?

Silas .

By a Prolepsis or preoccupation , by the preuenting a secret Obiection , which he propoundeth and answereth . The Obiection is this ; To what end is it to bee Christs , and to haue his Spirit in vs , sithence we must die as others ? Vnto which obiection the Apostle answereth , that our bodies indeed because of sinne stil remaining in them , are dead or mortall ; but the Spirit is life , because of righteousnesse . This text then hath two parts , an obiection and an answer to it .

Tim.

Now to the words , and tell vs what is meant by this particle [ If ? ]

Silas .

This particle [ If , ] signifieth forsomuch ; it doubteth not , it reasoneth , affirmeth , or demonstratiuely concludeth . An argumentatiueparticle or word , and not dubitatiue .

Tim.

What is it for Christ to be in vs ?

Sil.

It is all one with our beeing in him : both these speeches signifie the most secret spirituall ioyning or vnion of Christ and his members .

Tim.

What is heere meant by [ Body , ] and by [ Dead . ] As also why is this added , [ Because of sin ? ]

Silas .

By body , some vnderstand the flesh , or vnregenerate part of man figuratiuely : but it would bee taken properly for that part of man , called the body . The reason is , because body is neuer found put for sinne , without some addition ; also by ( dead ) is signified mortall or subiect to death , Rom. 6. 12. or fraile & corruptible , Phil. 3. 21. 1 Cor. 15. moreouer ( sin ) is added to shewe the true cause of mortality ; to wit , sin which brought in death . Gen. 3 , 19. Rom. 5. 12. nowe the bodies of the Saintes being not voyd of sinne , therefore they be obnoxious and lyeable to death .

Tim.

What doth righteousnes signifie ?

Silas .

It well may be interpreted either of Christs righteousnesse imputed to faith ; or of righteousnesse inherent and begun in our hearts by the regenerating Spirit . If wee take it of the former , the sence will be thus much , viz. The soule or spirit shall liue through righteousnesse imputed to the beleeuer , because hee being iustified and freed from guilt of sin , is also thereby to be absolued and set free from death eternall ; which being remooued , life eternall must needs come in the roome as a necessary fruite and consequence of righteousnesse imputed , Rom. 1. 17. The iust by faith shall liue , Rom. 5. 18. But if wee take the latter sence , then it will haue this sence , not as any meritorious cause of it : but because it is a certaine vndeceiueable signe of imputed righteousnesse , to which life eternall belongs : also of Christ his spirite dwelling in vs , and of our communion with Christ ; al which are soundly witnessed by our vnperfect righteousnesse or holinesse of life ; as trees known by the fruite .

Tim.

What instructions do arise from hence ?

Silas .

The first is this , that all men , euen the godly are fraile and mortall , which is prooued , Heb. 9 , 27. also by experience , and reason , which is dwelling sin ; wherof seeing none be free , therefore all be fraile and vnder death .

Tim.

What vse of this instruction ?

Silas .

It serueth much to shake off pride and security , and to prouoke all to watchfulnesse and humblenesse . Should dust be proud ? should man be secure , seeing he must die and come to iudgement ?

Tim.

What is the answere to this obiection ?

Silas .

The Spirit is life because of righteousnes .

Tim.

What is meant here by the Spirit ?

Sylas .

Some by the spirite will haue meant the Holy Ghost , the spirit of God and Christ dwelling in vs ; & then the meaning is , though we carry about vs mortall bodies , yet the holy Spirite of Christ dwelling in vs , is euen in this mortality , the earnest and pledge of immortall life in heauen . But by Spirite heere is meant the spirituall part of man , to wit , the soule being 〈◊〉 by the spirit of God . The opposition betweene the spirit and the body , do require this sence .

Tim.

What vse is to be made of this point ?

Silas .

A singular comfort against the terror of death , & the horror conceiued from the putrifaction and rottennesse of the body in the graue , that howsoeuer the body must die by the decree of God : yet the soule being sure of eternall life , shall liue for euer with Christ in heauen , the better part shall be well , euen most happie ; and the worst part the body , must follow in time : for being both the members of Christ , and temples of the Spirite , both must be vessels of celestiall glory .

Tim.

What other instruction from hence ?

Silas .

Whosoeuer is righteous indeed by inherent and imputed righteousnesse , he may bee vndoubtedly sure , that he shall liue for euer eternally with God : first in his soule , then in his body . The reason is , because such haue the beginning of eternall life , and therefore are sure of the possession . For God will finish that which hee begins , also he will keepe his promise .

Tim.

What vse of this point ?

Silas .

It should cause euery one to search whether he be iustified and sanctified . He that findes these vpon due examination , findes strong testimony of his eternall saluation ; whereof the lesse we doubt , the more sure we are of righteousnesse .

Secondly , it affoordes a sharpe reproofe to such as are vnrighteous , as their liues do shew ; yet promise to them selues life eternall , and professe the hope of it : these lye and deale not truely , whosoeuer saith that he shall liue happily , & yet hath no care to liue holily . He that walks in darkenesse and saith , that hee hath communion with light , doth deceiue himselfe .

DIAL . X.

Verse 11. But if the Spirit of him that raised vp Iesus from the dead , dwell in you , hee that raised vp Christ from the dead , shall also quicken your Mortall bodyes , by his Spirit that dwelleth in you .

Tim.

WHat doth this Text containe ?

Silas .

A Consolation taken from the , effects of the Spirit , raising vp our vile bodies , vnto a glorious life . It dooth naturally arise from the former verse after this fashion . Our bodies when they be dead , and do lye and rot in the graue , they shal be quickned again at the last day by the power of Christs spirit . The sum whereof is thus much : that howsoeuer death and corruption in the graue be things very terrible ; yet for all that , this is no small comfort vnto the faithfull , that the same Spirit which at their death giues eternall life to them as concerning their soules , shal also at the length quicken their bodies , that the whole man may liue , and be blessed for euer .

Tim.

Let vs now come to expound the words , and tel vs what is meant heere by [ Him , ] and the [ Spirit of him ? ]

Sil.

By him is meant God the Father ; from whome , because the holy Ghost proceedeth , therefore it is called his Spirit , or the Spirit of him .

Tim.

What is meant heere by Iesus , and the raising him vp from the dead ?

Tim.

By Iesus is meant the body of Iesus , which being crucified and dead , was quickned againe the third day : and this is called the raising vp Iesus from the dead . A Synecdoche of the whole for a part .

Tim.

What do ye learne from these wordes thus opened and declared ?

Tim.

WHat is the summe of this 12. verse ?

Silas .

That Christians must not liue after the flesh , ( but after the Spirite , ) which though it be not expressed , yet it must be vnderstood by the law of contraries .

Tim.

By what argument is this exhortation pressed and vrged vpon vs ?

Silas .

By foure arguments : The first is taken from that which is equall and honest , verse 12. The second from danger , the third from profit , the fourth from the easinesse of it , verse 13.

Tim.

What is the argument taken from honesty ?

Silas .

It is this : Common honesty requireth that euery man pay his debt : now all the faithfull are debters to the Spirite , and therefore wee are all bound to pay this debt , by liuing after the Spirite .

Tim.

What are we to learne generally from this exhortation ?

Silas .

Two things : First , that in good order of teaching , exhortation must follow doctrine ; the reason is , first because exhortation pierceth deeper , and sticketh longer when it is built firmely vpon the ground of some doctrine , euen as doctrine becomes more liuely , when there is an edge set vpon it , by exhortation . Secondly , from hence we are generally taught , that it is a point of honesty and iustice , to answere and satisfie our debts as it is written , Rom , 13 , 8. Owe nothing to any man . Whervnto adde the example of the widdow , mentioned in 2. Kings , 4 , 7. who being charged with many Children , yet sold her substance to pay her debt . See more touching this , vpon the Dialogue , Rom. 13. 8.

Tim.

What vse is to be made of this point ?

Silas .

It reproues sundry sorts of people : First , such as borrow and neuer meane to pay , taking all to bee their owne , that once comes into their purse . Secondly , such as are of opinion that whatsoeuer is lent them is their owne if they neede it , neyther are they bound to restore . Thirdly , such as will pay their debts , but they doe it out of a loue not to honesty , but to their own reputation . Fourth ly , such as wickedly deferre payment to the hurt of their creditours , or wholly defiaude their creditours by vniust tricks . Fiftly , such as discharge their debt but doing it with an ill will , louing them the worse which haue trusted them with their mony : that prouerbe being often fulfilled in this case : When I lent I was a friend , but when I asked I was vnkinde . Sixtly , it rebukes Ministers which pay not the debt of teaching to their people , & the people that pay not their due and debt of maintenance to their teachers . Rom. 1 , 14. I am a debtor to the Grecian . 1 Cor. 914. The Lord hath so ordained it , that they which preach the Gospell should liue by the Gospell .

Tim.

In what respects , or by what wayes doe the faithfull become debters to the Spirit ?

Silas .

The godly are debters to the spirit three manner of wayes ; in respect of his benefits towards them past present , and to come ; the benefits past , are these sixe . First , the benefit of their creation , for in that all men at the first creation were made in the image of God , this must be ascribed to the worke of the Spirit . Gen. 1. 26. This place proues that our creation is the worke of the whole Trinity Psal. 33 , 6. therefore of the Spirit . Secondly , their regeneration , in that of the children of wrath , they are become the childeren of God by faith . Ioh. 1 , 12. 13. & 3. 5. 6. Thirdly iustification , in that they are set free from sin & eternall death , and accepted as fully righteous , by the imputation of Christs righteousnesse to them . Fourthly calling , whereby they haue beene drawne vnto the faith in Christ . Fifthly sanctification , whereby sinne is mortified that they may liue in newnes of life . 1 Cor. 6. 11. Sixtly , all the graces and fruits of the spirit . Gal. 5. 22. Secondly , the benefite present , is the spirituall consolation in all afflictions , together with the gouernment and regiment of the spirit . Ioh. 16 , 7. Rom. 8. 9. Thirdly , the benefits which wee hereafter looke for from the spirit , is first , dayly encrease of knowledge and all other guifts of the spirit . Secondly , corrob oration in grace vnto death . 1 Pet. 5 , 10. Thirdly , quickning of their soules at their death with eternall life . Rom. 8 , 10. Fourthly , quickning of their dead bodies at the resurrection . Rom. 6. 11. Fiftly , the glorification both of body and soule eternally in heauen . These many and great benefites of the spirite , doe therefore oblige and binde the faithfull most straightly vnto this debt , not to-liue after the flesh but after the spirit , which doth so many and great things for vs .

Tim.

What is it , not to liue after the flesh ?

Sil.

Not to liue after the flesh signifies not to liue after the motions of our corrupt nature , but to study to mortifie them .

Tim.

What , do we ow nothing to the flesh ?

Silas .

Yes , to our flesh ( as it is our substance ) wee owe loue and cherishing ; but to the flesh as it doeth signifie here sin and corruption , wee owe nothing , but crucifying and mortifying of it ; for it striues against the spirite , it rebels against the law of our minde , it leades vs captiue to sin , it causes vs to doe the euill wee would not doe , and to leaue vndone the good wee would doe ; it is an enemy or rather enmity against God , it cannot please God .

Tim.

What is it to liue after the spirit ?

Silas .

To striue , take thought , and endeuour to doe according to those motions which are stirred vp by the spirit ; ( to witte , ) such thoughtes and motions as agree with the worde of the lawe and Gospell , and such motions wee are bound to follow , for it is our debt : whereas a carnall man wil repell such motions as accord with the word , but a spirituall man will entertaine them .

Tim.

Shew vs nowe what wee are to learne from this sentence ?

Sil.

This one thing , that a godly and a righteous life is a debt which is due from vs to God ; the reason hereof is threefold . First , wee are Gods creatures , therefore wee are bound to serue him by the lawe and right of creation . Secondly , wee are redeemed and bought with the price of Christs bloud ; therefore we doe owe to him all obedience and seruice by right of purchase , 1 Cor. 6 , 20. Thirdly , all the former benefites giuen vs by the Spirit , doe oblige and binde vs to a godly life , by the right of common honesty , which bindes vs vnto our benefactor .

Tim.

What vse and profit are wee to make of this poynt of doctrine ?

Silas .

First , if liuing godly all our life long be a debt , then it cannot be that our workes should merit with God ; for that which is a debt cannot be a merit , no man merites ( not thanks ) to pay what he oweth . Secondly , this ouerthrowes the works of supererogation , which if they beo works of the Spirit , then we ow them of duty ; and if they be not such works , then ought they not to be done . Thirdly , hence wee learne , that the doing of good workes , or the leading of a godly life is a thing necessary , though not as a meritorious cause of saluation , yet as a duty which we are bound to pay , as a debt to the spirit our benefactor . Lastly , all that liue after the spirit , will bee obedient to the worde of God ; & the more obedient wee are to the word of God , the more we liue after the spirit : for the spirit & the word are coupled togither by firme connexion . The worde is Esay 59. 21. vnderstood and obeyed by sanctification of the spirit ; and the holy Spirite perswadeth to that onely which is consonant to the word .

DIAL . XII .

Verse 13. For if ye liue after the flesh ye shall dye , but if ye mortifie the deeds of the body by the Spirit ye shall liue .

Tim.

WHat doth this scripture contayne ?

Sil.

Newe reasons to enforce the sormer exhortation of liuing after the Spirit , and not after the flesh that is of leading a holy life ; the reasons bee three . The first is from the vnprofitablenesse , or danger if we doe liue after the flesh , then wee shall dye . Secondly , from the profit which will follow , if we doe liue after the Spirit ; then wee shall liue . The third is from the facility and easinesse , because through the grace of the holy Spirite , it will be an easie thing to leade a godly life .

Tim.

Now expound the words , and tell vs what it is to liue after the flesh ?

Silas .

To follow and obey the corrupt motions of our blinde reason and peruerse will . The danger heereof is death : now all men naturally abhorre death , as a most fearefull thing . Therefore as we would abhorre such a miserable and horrible effect as death , wee must bee carefull that we liue not after the flesh , but that we obey the Spirite .

Tim.

What death is that which is threatned to those that liue after the flesh ?

Sil.

Not onely the naturall death which is common vnto all , from which euen the godliest are not exempted , but must dye at the last . Againe , this death is so farre from terrifying some of the godly , that it giueth them much ioy and comfort , and is a thing most desired of them ; and therefore these words are not to be vnderstood of a corporall death alone , which is the dissolution of nature , but it may partly be vnderstood of a naturall death when it is inflicted vpon the godly , as a iudgement of some lust of the flesh , which they haue too much followed . As it hapened to Moyses , Aaron , Iosias , Ely , Numb . 27 , 12 , 13. Deut. 32 , 49 , 50 , 51. 2. Kings . 23 , 29. 1. Sam. 33 , 34 , & 4 , 11 , 18. Also the Prophet mentioned , 1. Kings , 13 , 24. Yea sometimes the obeying some lust of the flesh , doth cost Gods children deare from the hand of ciuill iustice , as happened to some that perished in the wildernesse , 1. Cor. 10 , 5. and to sundry others daily amongst our selues , who come vnto publike and shamefull death , for some worke of the flesh which they haue done , and yet no doubt are the faithful Children of God ; as it did befall the Theefe vpon the Crosse. But that death which is heere chiefely to be meant , is eternall death , which is the casting out of the whole man , both body and soule from Gods presence , to suffer Hell torments for euer and euer .

Tim.

But seeing they which are cast into Hell shall there liue for euer how is this called death ?

Sylas .

First , as the blessednesse of heauen is called life in scripture , because of all things life is most pleasant : so the miseries of hell are called death , because death of althings is very miserable & most shunned . Secondly , though the wicked do liue in hell , yet because they are separated from God who is life , and because they so liue , as that they are euer dying , therefore it is worthily called death .

Tim.

The words being thus opened , nowe let vs see what instructions will arise from hence ?

Silas .

The instructions are two , the former concernes the wicked , the latter the godly : for the former , the wicked are heere admonished , that if they are obedient vnto the flesh & liue wickedly , doing what sin commands , they must dye and perish for euer , if they continue so , 1 Cor. 6. 9 , 10. Gal. 5. 20 , 21. Reue. 21. 8. the reason hereof is because the wisedome of the flesh is death , Rom. 8 , 6. also because the wages of sin is death Rom. 6. 23.

Tim.

What is the vse of this instruction ?

Silas .

It affoords an admonition to all such as doe liue in the seruice of any fleshly lust , to forsake it betimes and earnestly , as they doe couet not to be destroyed perpetually ; if this moue not , yet let them forsake their euill course , least they shorten their naturall life , and purchase to themselues a reproachfull death , by being giuen ouer to some crime that shall deserue it .

Tim.

What instruction may bee giuen from hence to the godly ?

Silas .

This , that howsoeuer they are free from condemnation by faith in Christ , yet the meditation of eternall death is profitable for them : the reason here of is , because the godliest men haue still some flesh and sinne abiding in them , yea the most haue more sin than grace . Heereof it followes that they are neuer free from blemishes and spirituall slothfulnes , security , presumption and prophanenes ; against which , the consideration of hell paines is a good remedy ; because the more Gods fierce iustice and wrath be thought vpon and feared , the more carefull men become to auoid the former and all other sinnes . The Papists doe vs wrong in charging vs to wish men not to leaue sin for feare of Hell fire .

Tim.

What profit is to be made of this latter instruction ?

Silas .

First , it reproueth the godles , who do not thinke it needfull often to thinke of Hell fire , or bee afraide so to doe , least it trouble them ; better now to be feared with it , then heereafter to feele it . Secondly , it admonisheth all Gods Children much and very earnestly to consider the estate of the damned , if they desire to liue holily after the example of Paul , 2. Cor. 5 , 9 , 10. 2. Tim. 4 , 1 , 2. It is Chrysostomes counsell , that at banquets and feastes and publike meetings , men should talke of hellish paines , that they may be awed , and auoide them .

Tim.

Proceed now to the words , which containe the second reason , and tell vs what is meant heere by the deeds of the body , and what is it to mortifie them ?

Silas .

By deeds of the body , we are to vnderstand the same whichelse where are called the lusts of the flesh , the workes of darknesse , euen all sinfull motions and deeds which spring from the minde , and are executed by the body : and [ mortifie ] signifies to suppresse and keep them downe by the power of the Spirite , that they doe not flourish and raigne in vs , as a King to command and gouerne vs .

Tim.

What is meant heere by Spirite ?

Silas .

The power and strength of the Holy-Ghost , abating and taking downe the strength of sinne , causing it by little and little to dye in vs .

Tim.

How many wayes doth the grace of the Spirite worke towards the mortifying of sinne ?

Silas .

Foure wayes : First , it doth detect and discouer sinfull thoughts and actions . Secondly , it stirres vp a griefe for them , and hatred of them . Thirdly , it kindles feruent prayer to get strength against them . Fourthly , it brings to mind sentences of the word , which are as a sword to cut downe sinne . Lastly it makes watchful against sinne , to auoide all occasions of it , and to vse all sanctified meanes against it .

Tim.

What is heere meant by life ?

Sil.

An happy , long , and prosperous life here , which is often granted to the godly , as a fruite of their godlines ; but especially eternall life in heauen , which consistes in the participation with Christ , of his blisse , glory , and dominion , Reu. 3 , 21 , 22.

Tim.

Let vs heare what instructions doth arise from the latter part of this Verse ?

Silas .

First , in the godly which are regenerate , there will alwayes be found some deedes of the flesh , because their regeneration is vnperfect .

Tim.

What vse of this instruct on ?

Silas .

It confutes such as challenge to themselues a faigned perfection .

Tim.

What is the second instruction ?

Silas .

That the life of euery godly person must bee a continuall mortification and repentance . They must alwayes be offering violence to their sinfull lusts , resisting them by the word , praying against them , auoyding all occasions of them , and vsing all other good meanes for the beating of them downe , if euer they will liue holy .

Tim.

What vse of this second instruction ?

Silas .

It sharpely reprooues the negligence of such Christians , as suffer their wicked lusts ( as weeds in a garden , or ill humors in a body ) for lacke of mortifying & resistance .

Tim.

What is the third instruction ?

Silas .

That sinfull lusts are not to bee mortified , otherwise then by the grace of the Spirit , without which it is impossible to subdue them , & by which it will be found verie easie to tame them . The reason is , because the force of the Spirit , is stronger then the power of sin .

Tim.

What vse of this instruction ?

Silas .

It confutes such as affirme , that vices may bee maistred by strength of free wil , or by Philosophical vertues . Secondly , it humbles the godly , to consider that they can ouercome no sinne of themselues , without the aide of the Spirite . Thirdly , it admonisheth all men to seeke for strength against sin at the hands of Gods Spirit . Lastly , the Spirit vseth our endeauours as a means of iustification . Hee that made vs without our selues , doth not saue vs without our selues .

Tim.

What is the last Instruction ?

Silas .

To liue after the Spirit , is the way to liue happily heere and for euer , the reason is , Gods ordinance and promise .

Tim.

What is the vse heereof ?

Silas .

To encorage all men to leade a godly life , without the which they shall neuer liue a blessed life .

DIAL . XIII .

Verse 14. For as many as are led by the Spirit of God , they are the sonnes of God .

Tim.

WHat is the scope and drifte of this present Text ?

Silas .

To confirme and proue the latter part of the former verse , namely , that they shal liue eternally in glory , if they do mortifre the deeds of the body . This is prooued by a reason drawne from the efficiene cause , to wit , from the right of sonnes after this sort : Sons are heires of their fathers goodes , euen of eternall life in heauen , verse 17. but the beloeuing Romanes , and all other the faithfull which liue holy , are the sonnes of God , verse 14 , 16. therefore al such as leade a holy life , shall liue for euer with God .

Tim.

But how doth the Apostle proue , that belesuers which endeuour to mortifie their sinnes and liue holily , are Gods sons ?

Silas .

By three arguments : First , because they are led by the Spirit : Secondly , because they call vpon God , as vpon a Father , verse 15. Thirdly , because the Spirite of God , and their owne sanctified conscience do so witnes Rom. 8 , 16. vnto them ; and in the mouth of two or three witnesses euery word is confirmed .

Tim.

Now shew vs what is the sum of this 14. verse ?

Silas .

It is this : Such as mortifie the deeds of the bodie , they are the sonnes of God , because they are led by The Spirit of Adoption is peculiar vnto Children Galath. 4 , 6. the Spirit of God , and therefore shall liue for euer .

Tim.

Let vs now come to interpret the wordes , and tell vs heere what is meant by the spirit ?

Silas .

The operation and worke of the Spirit is heere called the Spirit , by a Metonymie of the cause for the effect .

Tim.

What is it to be [ Led by the Spirit ? ]

Silas .

It is a word borrowed from the blind that cannot see their way , but must haue one to leade them : or from the lame that cannot goe , but must haue one to helpe them : or from Infants and young children , which can very hardly go without another to leade them .

Tim.

What are we to gather from hence ?

Silas .

It doth warne all Gods children , of their naturall weaknesse , and extreame misery : First , in that wee are blinde , hauing no light in our sclues , as it is written , The Naturall man perceiueth not the things of God , 1 Cor. 2 , 14. Secondly , it appeares in this ; that being regenerate , yet we haue no more knowledge then that wee receyue from Gods spirit teaching vs : This made the Prophet to cry , O Lord open mine eyes , or , O Lorde giue me vnderstanding , Psal. 119 , 18. Thirdly in this , that regenerate men still are like Babes , which haue continuall neede of the gouernment of the Spirit , to leade them the way vnto Gods Kingdome .

Tim.

To what purpose serueth the knowledge of this our misery and weakenesse ?

Sil.

First , to the humbling and to the taking down of our proud hearts , from ascribing any thing to our owne wit or strength in the matter of pleasing God . Secondly , to prouoke the godly vnto earnest prayer , that they may haue the conduct and leading of the Spirit , which is so needfull for them , as without the which , they can neuer be able to see one step in their way , or to set one foot forward , no more then blinde men or little Children .

Tim.

But tell vs now distinctly by what wayes and meanes doth the Spirite leade the godly ?

Silas .

Not by a generall motion , such as all Creatures in heauen and earth are moued by , nor yet by any violent impulsion against our wils , as if wee were stockes and logges , but by an especiall grace effectually stirring and perswading them to such things as they beeing already renued willingly desire to doe .

Tim.

What things doth this especiall grace worke in them , when it stirres them vp to things desired of them , and pleasing to God ?

Silas .

Three things : First , is information or instruction outwardly giuen by the worde , concerning things agreeable to Gods will . Secondly , an illumination from the Spirite , to see and know such instructions to be from God himselfe , Thirdly , inclination and bowing of the will voluntarily to will , and readily to obey such diuine instructions . For as the Spirite doth not enlighten vs , but by the word expounded and opened : so it is in vaine to know what we should doe by the light of the Spirite and word , vnlesse will and strength be giuen vs to do it . And it were not enough to haue will and strength giuen vs to do it , if we want knowledg of that which we are to do . Therefore vnto leading , these three things be necessary , first , to be instructed by the word , secondly , to bee enlightned by the Spirit in our mindes , and thirdly to be mightily strengthened in our wils and affections , that we will well effect what we doe soundly affect .

Tim.

What profit are we to make of those things vnto our selues ?

Silas .

First , it sheweth how wretched wee are so long as wee liue in ignorance , and are obstinate in sinne , beecause such are not led by the Spirite , but are tossed vp and downe by the impulsion of their damnable lusts Secondly , it shewes the conduct & leading of the Spirit to be not inforced , but free and full of pleasure and delight . It leadeth the willing , it haleth not vnwilling .

Thirdly , it confutes the Papists , which teach the gouernment of the Spirite to be contrary to the liberty and freedome of our will ; because though it be directed and led by the Spirite , yet it doth still retaine it owne nature , The will cannot be compelled , but willeth all freely which it wisheth . both willingly willing that which is good , and in it selfe being flexible and apt to wil that which is contrary vnto good , were it not for the conduction of the Spirite carrying vs the right way .

Tim.

Now tell vs who bee the sonnes of God that are heere spoken of ?

Silas .

Not sonnes by nature as Christ is , nor by Creation as Angels , be , but sonnes by grace and Adoption . These may be considered two wayes : eyther according to predestination or Gods eternall purpose , in which respect the elect before their new birth are tearmed the Children of God , Iohn . 12 , 52. or else according to their Children of Gods purpose 2. and actuall children being called . present estate , being effectually called vnto Christ , and are actually adopted : and thus our text speaketh of the sonnes of God .

Tim.

What are we now to learne by this , that Gods sonnes are said to be led by the spirite of God ?

Silas .

First of all , that this is an vndoubted and vnfallible marke of the sonne of God , to be led by the Spirite of God , in such manner as is before declared : euen as the sonnes of Sathan are knowne by this , that they are ledde by the flesh , following and obeying their owne corrupt hearts , and dooing the will of the Diuell their father , Iohn , 8 , 44. so Gods sonnes are discerned heereby , that they striue to bee obedient to the Spirite and worde of God their heauenly Father , beeing much greeued and humbled when they slippe and leaue the direction of the Holy-Ghost , beeing very heedfull and wary for afterward .

Tim.

Shew vs how the leading of the flesh may bee knowne from the leading of the Spirite ?

Silas .

First , the Spirite moues Christians to bee holy and iust in their counselles and meditations , heauenly and deuine ; and carrieth them to thinges vnpleasant and quite contrarie to the flesh , yet such as bee acceptable to God : but it is quite otherwise with the flesh , which moueth men to things which are vnrighteous and wicked , earthly , vain and hatefull to God . Secondly , it is knowne by those fruites of the Spirit and flesh , mentioned in Gala. 5 , 19. 20. &c.

Tim.

What other thing are we to learne out of this verse ?

Silas .

A new and forcible reason , to stirre the regenerate to liue holily , because they are the sonnes and adopted children of God ; and therefore must bee holy as their heauenly Father is holy : also because God hath vouchsafed them his Sonnes Spirite to bee their leader , which is a worthy priuiledge ; for the world cannot receiue this Spirit , as Christ saith , Iohn 14. 24.

DIAL . XIIII .

Verse 15. For ye haue not receiued the spirit of bondage to feare againe : but ye haue receiued the spirite of adoption , whereby we cry abba Father .

Tim.

WHat doth this text containe ?

Silas .

The second reason to proue beleeuers to bee the Sonnes of God ; which is , inuocation or calling vpon God by prayer with child-like confidence , as vpon a most louing and most mercifull Father . This argument is drawn from an adioynt or property of the Sonne of God ; for all they and none other then they , can call vppon God with a filiall and child-like trust and confidence . Moreouer whereas Paul had said of all the Sonnes of God , that they are ledde by the Spirite of God : nowe hee declareth what Spirite that is wherewith they are ledde and gouerned , to wit , the spirit of adoption , which is heere set foorth by the contrary , to wit , by the spirit of bondage and feare : and also by the effects ; to wit , feruency and earnestnes in prayer , whereby we cry Abba Father .

Tim.

Collect now the summe of this verse , & tell vs of what parts it doth consist ?

Silas .

The summe is this , that all true beleeuers they are the Sonnes of God , seeing they can call vpon God , as their louing Father , and are gouerned by his Spirit , not of trembling but of adoption . The parts of this text be two ; the first is a property of Gods Sonnes ( to wit ) faithfull and feruent prayer . The second is the cause of this prayer ; to wit , the spirit of adoption .

Tim.

Come we now to interpret the words , and tell vs what is meant by receiuing [ ye haue receiued ? ]

Silas .

Effectually to feele the grace and operation of the holy Spirit : in this sence wee are sayd to receiue the word and the spirit , when they become effectuall in our heartes . And on the other side , they are sayd not to receiue the spirit , in whome the vertue and efficacy of the spirit , doth not vtter it selfe . Iohn 14. 24. The world cannot receiue the Spirite .

Tim.

What is signified by bondage and feare ?

Silas .

〈◊〉 feare or such feare and trembling as vseth to bee in bondmen or slaues , which feare the whip or punishment , and for the onely dread thereof , they forbeare euill .

Tim.

What is meant by adoption ?

Silas .

An action of God , an adopting and taking them to be sonnes by sauour , which are none by nature .

Tim.

What are we to vnderstand by the Spirit ?

Silas .

The third person in the Trinity , euen the Holy Ghost , which before was called the Spirit of God and of Christ . Note this , that although the Apostle maketh heere mention of the Spirit of feare and of adoption , yet the holy Spirit of God is but one ; but this one spirit hath sundry effectes and workings , euen in the selfe same persons , as appeareth in the example of these beleeuing Romanes : in whome the spirite of God first of all brought forth feare : their conscience trembling like bond-men before their Lord and Iudge ; and afterwards adoption and liberty : so as they could speak and pray to God , as children to a most kind Father . Whereof we are admonished by this particle [ againe ] ye haue not receiued [ againe ; ] giuing to wit that before they were conuerted , the spirite engendred feare and much dread in them : but nowe they were conuerted , they had receiued another effect of the spirit , to wit ; liberty and boldnesse by the assurance of their adoption . The marke which the Apostle aimes at in all this , is to moue the godly not onely to doe the wil of God and please him ; but to doe it willingly and readily , being made his Sonnes by adoption , and free from all feare and bondage , they were deliuered from the handes of their enemies , to serue God in true righteousnes and holines without feare . Luke 2.

Tim.

The meaning of the Apostle being thus explayned , let vs heare what instructions arise from hence ?

Sylas .

First of all , we learne by what steps and degrees the Spirit of God proceedes in the conuerting of elect sinners ; the steppes or degrees are two : the first whereof is , seruile feare and trembling : the second is the adoption of sonnes , accompanied with much liberty and holy boldnes . The true causes and grounds of this proceeding of the spirit , in the conuersion of a sinner , be these three . First , that all Gods elect thorough the corruption of nature , are the children of wrath in order of 〈◊〉 , before they are the children of God by adoption and grace . Rom. 5 , 6 , 7 , 8. The second ground and reason is , that the elect become fit to enter into the estate of adoption and grace ; by seeing , feeling , & fearing the misery of their former estate by nature . The third ground is the ordinance and will of God so appoynting , that the elect should haue their conscience bruised and humbled by feare , before they be set at liberty by grace . Ephe. 6. 1. 2. 3. Math. 3. 5. 6. 7. Marke 1. 9. 10. Esay 61. 1.

Tim.

But by what meanes and instrument , is this seruile feare wrought in the hearts and consciences of the elect ?

Silas .

By the lawe of God , which as it was giuen in Mount Sinai in a terrible manner , by lightning , thundring , fire , &c. So the proper effect of it in mens consciences , is no other but terror and dread , feare and trembling : therefore the ministration of the law is tearmed by the Apostle , the ministry of death and condemnation ; because it begets the feare and sence of these things , beeing reuealed in the 2 , Cor. 2 law to mens conscience in a liuely manner . Example hereof wee haue in Felix , who trembled when Paul preached the lawe vnto him . Acts 23. 25. Secondly , of Paul himselfe , who was filled with deadly feare in his heart , by the knowledge of the law . Rom. 7. 9 10.

Tim.

When the Spirit doth by the law worke feare in the harts of the elect , by what way doth he it ?

Sil.

By meanes of a practicke sillogisme after this sorre : Euery transgresfor of Gods law is accursed , being guilty of 1 Proposition eternall torments in hell : this proposition is Gods owne voyce . Deut. 27 , 26. Gala. 3 , 10. But I am a transgresfor of 2 Assumption . Gods law , saith the elect sinner : this is the voice of euery mans owne conscience , conuicting him of the breach of the law sundry wayes . Now the conclusion followes necessarily . 3 Conclusion Therfore I am a most accursed & wretched man , worthy of eternall damnation in hell fire . This conclusion is the worke of the holy Spirite , causing euery elect sinner , to apply vnto himselfe the most horrible threatnings of the law , whereuppon there ariseth in the conscience great feare , horror , and astonishment : for which there is no salue in the law , which is able to kill , but not to make aliue .

Tim.

But are all the elect partakers of this feare , before their connersion , and all in a like degree ?

Silas .

All the elect which come to yeares and discretion are not conuerted without this feare , but all haue not a like portion of it : for God dispenseth the measure of this feare as it pleaseth him , to some more , to some lesse : it faring with men in their new birth , as with men in their naturall birth , where some are borne more easily , some with more payne : as some sores are let out with the pricking of a pin , and some need much lanching .

Tim.

Tell vs what profite and vse wee are to make of this doctrine , touching the degrees that are vsed in the conuerting of elect sinners ?

Silas .

First , we are taught how miserable we are by nature , we being the children of Gods wrath and condemnation , liuing alwayes as bondmen in fear of his punishment , Eph. 2 , 1 , 2 , 3. Secondly , we are taught how needfull it is to haue Gods Law soundly opened and applyed vnto vs , seeing we haue not the Spirit of adoption , till we haue the Spirit of feare , and this is gotten by the ministery of the Law .

Thirdly , we are warned what duties men are to do vpon the hearing and reading the Law , that they may further their owne conuersion , which be these : First , by the Law , to get distinct and sound knowledge of sin , Rom. 3 , and 7 , 7. Secondly , rightly to vnderstande what that curse is , which the Law threatneth vnto sinne & sinners . Thirdly , a diligent search and examination of our selues , whether we be not guilty of these very sinnes , against which the law denounceth the wrath and curse of God . Fourthly , Legall faith , beleeuing that we are breakers of the Law , and do deserue the curse of the Law . Lastly , vpon the application of the Law to our selues , to labour and worke our owne hearts , to get them humbled and broken with feare and terror of Gods iudgements . For then , and not before , the heart is made meet to receyue the Spirit of Adoption . Heere are reproued such as gather too much hope from the Gospell , ere the Law haue duly feared and taken them downe with griefe & shame .

Tim.

Is there any other vse to bee made of this former point ?

Silas .

Yea , these three : First , they that had neuer any portion of this Legall feare , haue iust reason to feare & mistrust their owne conuersion . Secondly , if any bee vnder this discipline of the lawe ( hauing their conscience feared and troubled with the consideration of the condemnation due to their sinnes ) let them not bee much discouraged , for they are in a good way to true conuersion . Lastly , let such as haue the spirit of feare , not rest there , but passe on till they haue the Spirite of Adoption , least it fare with them as it fared with Esau , Caine , and Iudas .

Tim.

What is the next degree of a Christians conuersion ?

Silas .

To receiue the Spirite of Adoption .

Tim.

What are we consider in this third degree ?

Silas .

These three things : First , of Adoption what it is . Secondly , what is the Spirite of Adoption , and thirdly , what it is to receiue the Spirite .

Tim.

What is Adoption , and how may it be declared ?

Sil.

Adoption is the making one actually a son by grace , which is no sonne by nature , Ephe. 2 , 3. Gal. 4 , 4 , 5. For this word ( Adoption , ) is borrowed from the custome of men , who being Childlesse doe adopt and take to them of fauour the childe of another to bee their sonne . This benefit of Adoption , may be declared many waies : First , by the person of him who adopteth , to wit ; God , who hauing a naturall Son , yet wanting sonnes in our kinde , hath Adopted men & woemen to be his Children ; which is not the wont among men , but quite contrary . Secondly , by the persons of vs who are Adopted , beeing both beggerly , and void of all goodnesse , being also his enemies , full of all vnrighteousnes , Rom. 5 , 6 , 7 , 8. Thirdly , by the dignity of the thing , it being a matter of wondrous excellency to haue such a sonne-ship , more a thousand times then to be the sonne of a most mighty Prince . Fourthly , by the manifold and exceeding benefits which comes by Adoption , namely , to bee heire of the world and of Heauen . Lastly , by the duty of adopted ones , being briefly touched in Malachy , 1 , 6. and more largely in 1. Pet. 1 , 14 , 15.

Tim.

What is meant by the Spirite of Adoption ?

Silas .

A speciall grace of the Spirite , certifying our Adoption vnto vs . A grace which flowes from Adoption , and is proper to Adopted ones , seruing to witnesse their Adoption , and therefore fitly called the Spirite of Adoption .

Tim.

What be the two effects and fruites of the spirit mentioned in this Text ?

Silas .

The first is , to seale or assure in the hearts of the elect children of God , the witnesse of their adoption by Christ : hence it is called the Spirit of Adoption , and in the same sence also it is tearmed the earnest of our inheritance , Ephes. 1 , 14. The second is , to open their mouths with childlike confidence and godly feruency , to pray vnto God , as to a most louing father . Hence it is called by the Prophet Zachary , the Spirit of Grace and of praier , Zach. 12 , 10.

Tim.

How do the elect receiue the spirit of Adoption ?

Silas .

By the Ministery and preaching of the Gospell , as the Spirit of feare and bondage , is giuen by the preaching of the Law . Hence the Gospell preached , is called the Ministry of life , of righteousnesse , and of the Spirit , because through the Ministry of the Gospell , the Spirit is effectuall to quicken the dead hearts of the elect , thorough Faith in Christ , thereby to be made righteous before God , and to become his sonnes , and heires of eternall life . This is proued by the word of the Apostle , Gal. 3. 2. This would I know , receiued ye the spirit by the workes of the Law , or by hearing Faith preached , that is , by hearing the Doctrine of the Lawe , or by the doctrine of Christ apprehended by Faith ?

Tim.

But how and after what sort doth God worke in the Gospell , when by it he will worke in his Children the Spirite of Adoption ?

Silas .

The Spirit of Adoption is receiued into the harts of the elect by these degrees , or seuerall works of grace . First , after the Conscience is humbled and terrified by the Lawe , being brought to see and feele an extreame neede of Christ crucified , there is engendered an earnest desire and longing after him and his merites , such as is in hungry men after meate , and thirsty men after drink , or wearied men after rest , or in the sicke after health . Secondly , this desire is accompanied with an vnfaigned confession of particuler sinnes , so farre as be knowne to vs , and hearty bewayling of the deepe miserie due vnto them . Thirdly , there is wrought a perswasion , that all their sinnes how great and many soeuer , be pardonable , being farre inferiour to the infinite mercies of God , & merites of Christ . Fourthly , there followes an earnest and constant crauing of the forgiuenesse of them all . Lastly , there commeth the gift of a liuely faith , assuring the Conscience that all are forgiuen , and they fully reconciled vnto God , whence ariseth great peace and rest with liberty and freedom to the soule . And this faith in Gods promise is the testimony of the Spirit , all which is shadowed out by the parable of the lost childe , who felt a great neede of his Fathers reconciliation , much desired it , confessed himselfe vnworthy of it , despaired not to finde it , earnestly begged it with perswasion of it .

Tim.

This Spirit of Adoption which is heere set as contrary to the Spirit of feare , dooth it expell all feare where it is giuen ?

Silas .

It doth expell all seruile feare ( though not vtterly ) as it is written , Perfect loue casts out feare , 1 Iohn 4 , 18. but it engendereth filiall feare , as it is written , There is mercy with thee , that thou maist be feared , Psal. 130 , 4. The adopted children of God haue then a mixt feare , as they are not wholly free from feare of hell fire ; which serues them as a bridle and curbe to awe them and restraine them from sin : yet they chiefely feare him , because they would not offend his infinite goodnesse . This feare is often commanded , and they are often exhorted vnto it , & it hath many promises made to it in the word .

Tim.

How may the children of God perceiue that they are endowed with this spirit of Adoption ?

Silas .

Especially by that effect of calling vpon God ; for whereas the elect before they had this Spirite of adoption , were afraide of God , and did flye from him , as from a most terrible Iudge , ( example whereof , we haue in Adam and Eue , after their fall . Gen. 3. ) being now adopted by grace , the Spirite of God doth open their mouths to pray vnto God as children vnto a father , with holy boldnesse , Gal. 4 , 5. The reason heereof is , because they being certaine that their sinnes bee forgiuen them , and that God who was their enemy is reconciled , therefore they may freely speake vnto him , aa one friend vnto another , and God is as ready to heare them , as a father is to heare his owne deare Child . Yea farre more ready to heare , then his children are to aske , preuenting their prayers oftentimes , and alwaies granting them .

Tim.

What vse is to be made of this point ?

Silas .

First , it confuteth such as teach that wee ought alwayes to doubt of Gods good will , and of our owne adoption . Secondly , it comforteth such as haue the gift and willingnesse to pray , because this is a certaine note vnto them that God is their Father .

Tim.

Yet wicked men and hypocrites , also Idolatrous and superstitious men doe pray .

Silas .

True : yet Gods children alone can in truth say , Abba father , and in their prayers cry to God . These two things , godly confidence and feruency , seuer the prayers of Gods children from all other , who call vpon God , eyther for fashion sake , or for belly sake , & therefore coldly and without confidence .

Tim.

But from whence doth arise this confidence and feruency , which the faithfull exercise in their prayers ?

Sil.

There confidence doth spring first from the mercies of God , he being pacified towards them in his Son . Secondly , from the truth of God , promising to heare them for his Sons sake . Thirdly , from the merit of Christs intercession , to whome the Father will deny nothing . Their feruency also doth arise first from a true and particular sight and sense of their owne sinnes and miseries : and secondly , from the sound knowledge and meditation of the excellency of Gods graces , which the more they are knowne and valued , are the more cagerly thirsted after and desired .

Tim.

What may wee gather from these things for our owne good ?

Silas .

First , the godly are instructed in all their prayers to prouoke themselues to earaest zeale and assiance , by thinking seriously vpon the infinite mercies and promises of God ; the mediation of Christ , and their own sinnes and miseries . Secondly , whensoeuer Gods childeren pray without consideration of these thinges , they must needes pray vncomfortably and with weake confidence . Thirdly , from hence we may see that the prayers which be made to Saints , to the Virgine Mary , and to Angels , that they come not from the Spirite of adoption , which directs vs to pray vnto the Father : but from a spirit of errour being indeed a doctrine of diuels . Fourthly , because we haue our adoption from Christ and his spirit : therefore no vngodly men , as Turkes and Iewes , can call vpon God . Fiftly , seeing the godly are certain of God to be their Father : there fore they may be also certaine of their adoption , and consequently of their saluation , because sonnes be heires . The sonnes of this world cannot be so certaine of their Father , as the faithfull bee of theirs . Sixtly , by the change of the person ( wee haue ) the Apostle woulde teach euery one to hope well of the adoption of other Christians , and to bee assured of their owne , hauing the testimony of the Spirit & of Christ , teaching them to call God , Father . Seauenthly , the expressing of the name Father , both by the Hebrewe Abba . and Greeke words , teacheth that God is Father both of Pater . the Iewes and Gentiles , which are indifferently partakers ( through faith ) of this adoption . Lastly , because Paul vseth heere this strange worde ( Abba ) wee cannot gather thence that the seruice of God should be in a strange tong , as the Papists affirme directly against Gods commaundement . 1 Cor. 14. 19. But these strange wordes were by vse and custome growne common and familiar , being thereby commonly vnderstood , and easie to be vnderstood : therfore it was that both Hebrew in the Greek , and the Greek in the Latine and English , bee often kept in the naturall sound vntranslated .

DIAL . XV.

Verse 16. The same Spirit beareth witnesse with our Spirits that we are the children of God .

Tim.

WHat doth this text containe ?

Silas .

A new reason to proue the beleeuing Romanes , and al other the faithful to be the children of God . It is proued by a double testimony , one of Gods Spirite , the other of our Spirit ; and in the mouth of two witnesses , euery word or matter is confirmed , Deut. 17 , 6. But all beleeuers haue two firme undeceiueable witnesses of their adoption , the one without them , and the other within them : Therefore they may be and are certaine of their adoption , that they indeed are Gods children . The summe hereof is thus much , that the Holy Spirite which stirres vp feruent prayer in the hearts of beleeuers , doth beare witnesse with their owne spirits , that they are adopted of God to be his sons and daughters .

Tim.

Into what parts may wee resolue the matter of this text ?

Silas .

Into two parts it may fitly be deuided : to wit , into a case , and a resolution of that case . The case is this , how the children of Adam by nature , may be sure that they are the children of God by grace .

Tim.

What do ye iudge and esteeme of this case ?

Silas .

That it is a case of all cases , of most woorth and Why we must labour for certainty of our adoption . waight , a most excelent & important case , of greatest consequence and vse . It is of great worth and excellency , because it tendeth to gaine certainety of a thing which is of al other most precious : to wit , our adoption and Son-ship , euen of our right to the kingdome of heauen , that most glorious inheritance . Also it is a case of importance and waight , because it doeth behooue and import men very much to know how they hold their earthly inheritance ; it must needs then greatly concerne Gods children to haue ready their euidences of their heauenly inheritance . Again , it is a very haynous offence for any Christian to call God Father , and not to feele assuredly that hee is his Childe : but of custome and in hypocrisie , with his tongue onely and not in truth ; which is farre more greeuous and dangerous , then if one should counterfeit himselfe the sonne As in Martine Marbecke , that fained himselfe to be Edward . 6. of an earthly king , which yet is a capitall crime : and yet furthermore it is of great consequence and vse , for it wil stay and strengthen the heart in soule-temptation and conflict . Also it will quicken to a chearefull performance of duties : and lastly , it will nourish hope and patience in all afflictions . For one being perswaded of Gods loue , then followes ready seruice , confident prayer , and patient hope .

Tim.

Now tell vs from whence we are to fetch the full and firme resolution of this case ?

Silas .

From that witnesse which the holy Spirite doth beare to our Spirite , or from the witnesse of Gods Spirite , and of our spirite . Reade it eyther to our , or with our spirit , it commeth much to one effect , onely this ods that it implieth but one witnesse , if we reade it ( our spirite ) but importeth two , if it be read to spirite .

Tim.

What is meant by the same Spirite , and what doe yee call the witnesse of it ?

Silas .

By same spirite is meant the spirite of adoption , spoken of in the former verse , euen the holy Spirite ; it doth giue testimony to Gods Children , of their owne adoption , and the witnesse of the Spirite is a motion of a soule resting steadily on the mercies of God thorough Christ , inspired and stirred vp by the Spirite .

Tim.

How and after what sort doth the holy spirite beare this witnesse to beleeuers , that God is their Father ?

Silas .

These two wayes ordinarily , ( not by extraordinary reuelation , ) but first by that cry ( mentioned before ) stirred vp in the hearts of the faithfull by the Spirite , which mouing them effectually to call God their Father with filiall and childlike trust in his goodnesse , heereby they are assured of their adoption . None can say , Iesus is the Lord , but by the Spirite of God , 1. Cor. 12 , 6. Likewise none can truly call God his Father , but by the motion of the spirit of Adoption . Whosoeuer therefore in their Prayers , can call God their Father in truth , they may thereby be perswaded that he is so , seeing the Spirit of adoption is peculiar to Gods sonnes , as in verse 14. we haue learned . Thus Chrysostom expounds & declares this witnesse , of the cry of the heart engendered by Gods Spirit . Secondly , the Spirit beareth witnesse by a practick Sillogisme , or reason , framed thus : 2 Proposition Euery beleeuer is the Childe of God , and shal be saued . 2. Assumption This is the summe of the Gospell : But I am a beleeuer , this is the worke of the Spirite , making euery faithfull person to know and feele this in himselfe , 2 Tim. 1 , 12. 3. Conclusion 〈◊〉 Cor. 2 , 10. Therefore I am the Childe of God , and shall bee saued in heauen . This conclusion is the testimonie of the Spirit , vpon the former premises . Thus these two Seruants of the Lord , Paroeus & Perkins , expound & declare this witnesse of the Spirit .

Tim.

By what reasons can ye proue , that this witnes of the holy Spirit cannot deceiue vs ?

Silas .

First , because it is the Spirit of truth , which cannot lie and deceiue , Iohn 14 , 17. Titus 1 , 2. Secondly , this holy Spirit searcheth all thinges , euen the deepe things of God , 1 Cor. 2 , 10. Thirdly , he is Lord of all , & therefore worthy of credit and beleefe . If a man , or Angell , or Archangell , should preach vnto vs this adoption , we might doubt of it : but seeing the Spirit , who is Lord of all doth witnesse it , what place is there of doubting , saith Chrysostom ?

Tim.

But how may a godly Christian discerne this witnes of Gods Spirit , from the delusion of Satan , and from the presumption The truth , power , & mercy of God the promiser , cause me to be of good hope . of Hypocrites and wicked men ?

Silas .

By these waies : First , by the grounds & reasons of the witnesse , which are not mans own merit , or common graces , or outward blessings , but they be the truth , power , and mercy of God the Father ; also the merits of Christ the Sonne , and the workes and fruits of this Spirit Bernard . of Adoption . These are such firme grounds , as cannot possibly faile him , who rests on them . Secondly , by the manner of the testimony , which is certaine and firme , as an earnest or seale putting vs out of doubt , setling the Ephes. 1 , 13. conscience in such quiet and sound tranquilitie , as farre differeth from numbnesse and deadnesse of hypocrites , and of ciuill men . Thirdly , by the effectes of this Testimony , as 1. Ardent prayer , 2. Sincere loue of God and our Brethren for his sake , 3. Willing and constant obedience to Godward : vnto which , we may ioyne these sixe meanes following , as good helpes to descry this difference . First , presumption is naturall from our birth , but this testimony of the Spirit is supernaturall , and is not in vs before the grace of conuersion . Secondly , this Testimony ariseth from the vse of holye meanes , as hearing , reading , Sacraments , &c. and is thereby confirmed ; whereas presumption is from security , and not from the vse of meanes , which presumptious persons neglect or contemne .

Thirdly , presumption is most confident , neuer doubting or making question of election or saluation . This Testimony of the Spirit , is much assaulted with doubts and feares , more or lesse , at one time or other , as in Iob and Dauid . Therefore he that saith I neuer doubted , I thanke God I haue alwayes had a strong beleefe , hee speakes from presumption . Fourthly , presumption is euer ioyned with worldlinesse and prophanenesse : but this Testimony is neuer seuered from a desire to liue holily and righteously . Fiftly , presumption presumes of Gods loue , in the time of Gods benefits onely , but in aduersitity vanisheth . This testimony is constant and permanent , in aduersity aswell as in prosperity . Lastly , this testimony of the Spirite , commeth by the application of faith ; also it throughly perswadeth , and giueth not only a bare Testimony , 1 Cor. 2 , 12. Ephes. 1 , 17 , 18. 1. Iohn 3 , 24.

Tim.

What is the second witnesse of our adoption ?

Silas .

Gods Spirit is the first , and our Spirit is the second .

Tim.

But seeing our hearts know not the minde of God , and they be deceiueable aboue measure , how can this bee a meete witnesse ?

Silas .

Indeede our stony harts such as they are by nature are blinde and deceitfull : but our fleshy heartes which we haue from grace are not so ; for our hearts , as they are renewed by the Spirit of God , doth knowe the minde and good will of God towardes vs , and beares a sincere and infallible testimony of it vnto vs . For it is written , The Spirit of man which is in him , knowes the things of man , 1 Cor , 2 , 11. Also if our hearts do not condemne vs , we haue boldnesse towards God , 1 Iohn 3 , 21. But it were not possible that wee should haue boldnesse and confidence towardes God , if the testimonie which our hearts beareth vs , were doubtfull and wauering , and not certaine and firme .

Tim.

What is then meant heere by our Spirit ?

Silas .

Not our soule , as it is a naturall part of man , but our regenerate and sanctified conscience and affections . In which sence the word Spirit is vsed by Paul , 1 〈◊〉 . 14 , 15. 1 〈◊〉 5 , 23.

It was well therefore obserued , of one certaine learned and iudicious Writer , that this Text saith not , that the Spirit beareth witnesse to our soules , but to our spirite .

Tim.

Yet the Sanctification of our 〈◊〉 , is altogether verie imperfect and weake , and therefore shoulde rather cause vs to doubt of our Adoption , then to certifie and assure vs of it ?

Sil.

The imperfections of our regeneration , doth and may make the witnesse of our spirit lesse strong and full , but no whit hindereth the certainty of it , which ariseth not somuch from the measure , as from the trueth of our sanctified desires and affections : euen as a childe may be sayde to walke and goe certainly and truely as a man , though not so firmly and steadily : and a small peece of gold may bee as pure as a greater , though not of such value : and an honest poore man may beare as true a witnesse , as an honest rich man , though hee lacke the credit of his wealth and purse .

Tim.

Tell vs now after what sort our Spirit and conscience renewed , doth beare this witnes vnto vs ?

Silas .

By a kinde of reasoning , framed in a regenerate minde , after this sort . They are without doubt the Children of God , who haue such holy motions and affections , as 1 Proposition . are stirred vp by the Spirite of adoption , and be proper to the godly which haue that Spirit . This proposition though plaine enough in it selfe , yet is proued by the 14. verse of this Chapter , in these wordes : As many as are ledde by the Spirit of God , they are the Sonnes of God . But ( saith the regenerate 2 Assumption man ) I am truely indued with such motions and affections . This assumption is testified by the regenerate conscience , which is in stead of a thousand witnesses , certifying euery newe borne childe of God , what graces hee hath receiued from the Spirite of God , according to that which is cited before . 1 Cor. 2. 11. Therefore ( he inferreth ) 3 Conclusion . I am the childe of God . This conclusion is the testimony of our spirit and renued heart .

Tim.

Tell vs nowe particularly some of those motions and affections of a sanctified heart , whereby we may be assured that we are the Sonnes of God ?

Silas .

They be innumerable and very many , yet for order sake we may bring them into a few heads . As first they bee such as concerne either Gods mercies in Christ . 2. or his Word , 3. or his Ministers , 4. or the Sabaoths and holy assemblies , 5. or Sacraments , 6. or workes . 7 , or his children , 8. or his religion , 9. or our sinnes , 10. or the ioyes of heauen , 11. or the paines of hell .

Tim.

What be the affections of Gods children touching the mercies of God in Christ ?

Silas .

Three , first to thirst and long after them in a true feeling of the neede of them . Esay 55. 1. Iohn 7. 37. Secondly , to prize them aboue all things in the world , which be most precious . Phil. 3. 8. Thirdly , to extoll and praise them before others , that they may be drawne to the loue of them . Psal. 103. 1. 2. 3. &c. Psal. 34. 3.

Tim.

What be the affections of Gods children towardes the word , and Ministers of God ?

Silas .

Touching the word ; first they delight in the law of God touching the inner man , and loue his statutes . Psal. 119. 97. Rom. 7. 22. Secondly , in their iudgement they approoue it and esteeme it aboue pearles . Thirdly , in their mindes they marke and heede it well . Fourthly , in their hearts they beleeue it . Fiftly , in their memories they keepe it and treasure it vp . Sixtly , that with their eares they 〈◊〉 vnto it with trembling and reuerence . Seauenthly , with their mouthes they confesse it and speake good of it . And lastly , that they submit their whole man to the obedience and practise of it , in all sincerity and constancy , Prou. 3. 13. 14. Psal. 119. 8. 9. 10. Mat. 7. 24. Also touching the Ministers , they acknowledge them and haue them in singular loue for their workes sake . 1 Thess. 5. 12. 13. Secondly , they doe readily submit themselues to be ruled by their wholsome instructions . Heb. 13. 17. Thirdly , they be thankfull to them in ministring to them a cheerfull sufficient maintenance . Gal. 6. 6. and 4. 15. Lastly , they helpe them with their earnest prayers . Rom. 15. 13. Colos. 4. 3. and otherwise as need and cause requireth . Acts 9. 25.

Tim.

What bee the affections of Gods children towards the Sabaoth and holy assemblies ?

Silas .

Touching the Sabaoth , they be thus affected towards it ; they call it their delight , they doe not their owne workes , nor seeke not their owne will , nor speake a vaine word on that day , Esay , 58 , 13 , 14. Secondly , they remember to keepe it holy , Exod. 20 , 8. Touching the holy assemblies , it is their geiefe to be kept from them by any vrgent occasion , and when they come to them , they first looke to their feete , Psal. 84 , 1 , 2. Eccle. 4 , 17.

Tim.

What be the affections of Gods children towards the Sacraments ? Also towards his workes ?

Silas .

Touching the Sacraments , they reuerently thinke of them , and willingly submit themselues to the vse of them , in respect that they are Gods ordinance and the seales of grace . Rom. 4 , 11. And touching the Lords supper , they will neuer receiue it without due examination of themselues , because of Christs commandement , and the dignity of the supper , 1. Cor. 11 , 28. And touching the workes of God , that his workes of iudgement mooue them much to feare his power and iustice , Acts , 5 , 11. And his workes of mercy vpon themselues and others , moue them to loue him , and to trust in his name , Psal. 116 , 1. Acts. 4 , 31.

Tim.

What be the affections of Gods Children towards the Brethren , as also towards Christian Religion ?

Silas .

Touching the Brethren , they doe vnfainedly loue them , whether they be friends or enemies , and especially witnesse their loue in praying for them , and seeking and helping forward their saluation , and giuing thankes vnto God for their graces : also by pittying and releeuing their miseries , Luke , 6 , 30. Rom. 10 , 1. 1. Thes. 1 , 2 , 3. 1. Iohn . 3 , 14 , 17. And touching Christian religion : First , they feruently loue it . Secondly , they endeauour to promote and further it . Thirdly , they hate whatsoeuer is contrary vnto it . And lastly , they study to adorne it , by expressing the power of it , and walking according to the rules of it . Psa. 119 , 128. 1. Tim. 6. 1. Iames , 1 , 27.

Tim.

What be the affections of Gods children in respect of sinnes ?

Silas .

First , they mourne for the sinnes of others , as did Dauid , Psal. 119. 136. and Paul , Phil. 3 , 6. Mat. 5 , 4. Secondly , touching their owne sinnes if they be past , they are ashamed of them , Romanes . 6 , 21. If they be present they haue a godly sorrow and earnest strife against them , 2. Cor. 7 , 10. Rom. 7 , 23. And lastly for sinnes to come , they are afraide to fall into them , and haue a great care to preuent them , 2. Cor. 7 , 11.

Tim.

What are the affections of Gods Children to the ioyes of Heauen , and the paines of Hell ?

Silas .

Touching the ioyes of Heauen they haue hope , and a certaine and constant looking for them , Rom. 8 , 24. Heb. 9. 28. Titus 2. 13. Also they haue great ioy of heart , vnder the hope of enioying heauenly glory . Rom. 5. 2. Touching the paines of hell , they haue a great feare and terrour , in respect that they haue deserued them , with a maruailous care to auoyd them . 2 Cor. 5. 11. 2 Tim. 4. 1. 2. and the wayes that leade to them .

Tim.

But what if any do feele in themselues these motions to be few and feeble ?

Silas .

Let such for their comfort haue recourse to the least measure of sanctifying graces , which consists in a detestation of their sinnes ; euen in this respect that they are an offence to their good God . Secondly , a hearty desire of hoping and beleeuing the forgiuenesse of their sinnes , and aboue all other things that they may bee in Gods fauour , and not onely that they may be happy in heauen .

Tim.

What if any finde none of these affections in themselues ?

Silas .

First , let them not despaire . Secondly , let them waite vppon GOD in the vse of all apppointed meanes . Thirdly , let them abstaine from the outwarde act of sinne , and keep downe their inward desires as much as they can . Lastly , let them often humble themselues by a particular confession of their knowne sinnes , and earnest prayer for pardon of them . For he that is not called now may be called to morrow : who knoweth what a day may bring forth ? Gods infinite power woorkes mightily , and sodainly , and his mercies bee bottomlesse ; therefore cast not hope away .

DIAL . XVI .

Verse 17. If we be children , we are also heyres , euen the heyres of God , and heyres annexed with Christ .

Tim.

WHat is the drift and scope of this text ?

Silas .

To conclude the maine argument and reason , by which the Apostle before did exhort the Romanes , by the spirit to mortifie the deeds of the flesh . This argument was taken from the euent which shall follow them , which liue after the spirite and not after the flesh , namely eternall life giuing to wit , that such shall liue for euer , because they are the sonnes of God : from hence the Apostle now concludeth , that if such as walke after the Spirit bee sonnes , then they must inherit euerlasting life in heauen : for all Gods children be heires , and haue right to the heritage of heauen . This conclusion doth very liuely set forth the manifold and great dignity of true beleeuers , the more to stirre them vp cheerefully to follow the gouernment of Gods Spirit .

Tim.

What be the degrees of the dignity of the faithfull ?

Silas .

They bee these foure ; first , that they bee not seruants but children . Secondly , that all of them bee heyres . Thirdly , that they bee heires of God , not of any mortall king ; but of that king which is immortall , namely GOD. Lastly , that they bee coheires , or heyres annexed with Christ .

Tim.

Tell vs now what is meant by children ?

Silas .

Euen all the sonnes and daughters of God , whosoeuer they be which haue the spirit of adoption , and beleeue in Christ .

Tim.

But Christ is the onely begotten child of God , how then can the faithfull be children ?

Silas .

True indeede , Christ is the onely begotten childe of God according to nature ; being begotten of his Fathers substance from euerlasting : but beleeuers bee children by grace of adoption , being by nature the children of wrath : Christ is a child of the substance of God his Father , whereas the beleeuers are children by fauour .

Tim.

Is this so great a dignity to bee the childe of God by grace ?

Silas .

It is so ; for first , such as haue Christ to bee their brother , Mat. 12. 50. Heb. 2. 12. Secondly , the Angels are their seruants . Psal. 34. 7. Heb. 1. 14. Thirdly , themselues are Priestes , Prophets , and Kings . 1 Pet. 2. 9. Reue. 1. 6. Fourthly , the whole worlde , yea euen heauen is their right and possession . 1 Cor. 3. 22. 23. If it bee counted so great a dignity to be the childe of an earthly King , what a worthy thing must it then be , to be the childe of the King of Heauen . For to be the childe of God is no empty title , because by it we obtaine this dignity to bee heires . The lawe of nature doth yeelde this vnto children , that they shall enioy the inheritance which is left vnto them by their deceased Parents : and the Lawe of grace doth 2. Heires . promise the heauenly inheritance to all which bee children of God by faith in Christ .

Tim.

Howbeit among the Children of Abraham , Isaac onely had the inheritance , the rest had gifts and were sent away , Gen. 25 , 5 , 6.

Silas .

It is true , because God so commanded , and the promises were made to Isaac , but the case fals out otherwise betweene the children of God and of men : for amongst men in sundry countries , all Childeren bee not heires , but sonnes onely , and in some places not all sons but the eldest sonne alone ; but Gods children bee they sonnes or bee they daughters , they bee all heires , euery one without exception . There is neither Male nor Female with God .

Tim.

But whose heires are they , and what is their inheritance ?

Sil.

They are heires of God , and God himselfe is their 3. Heires of God , inheritance , one and the selfe-same person , is both father and inheritance in this case : for to enioy God fully and perfectly in his Sonne Christ , this is the inheritance of the Saints , whoe in God doe enioy all other things . Gods children therefore they are great heires , and they haue a goodly heritage , Psal. 16 , 4 , 5. 1. Cor , 3 , 21.

Tim.

What is the fourth part of the dignity of the faithfull ?

Sil.

That they are heires annexed with Christ , or ioynt heires with Christ .

Tim.

The inheritance of Christ , how manifold is it ?

Silas .

Two-fold : It is the inheritance eyther of glory , or of dominion and power . The inheritance of glory is this , that after his death he being risen and ascended into Heauen , he liueth there most blessedly and gloriously , his body and soule being wholy freed from all infirmities and temptations , and filled with all ioy and glorious brightnes , euen like the Sunne in the Firmament : also his inheritance of dominion and power consists in this , that in his humane nature he is exalted and listed vp aboue all principalities and powers , and euery name that is named in earth , hauing all creatures and the Church it selfe subiect to him , as vnto their head , Ephe. 2 , 21 , 22. Phil. 2 , 9. Notwithstanding although that the elect be partakers of this double inheritance of Christ , yet they are not partakers in equall degree : For Christ raigneth in Heauen as Gods onely and first begotten , but the faithfull are but adopted children , Phil. 3 , 21. Reuel. 3 , 21. Reuel. 2 , 26. Rom. 8 , 29. By al this then appeareth , that the children of God are very honourable personnages , because their dignity is not carnall 1 Pet. 1 , 4. and earthly , such as may wither and perish , but spirituall and heauenly , such as endureth for euer .

Tim.

What vse and profit may be made of this ?

Silas .

First , it should admonish the faithful not to behaue themselues basely , by making themselues seruants to their filthy lusts : but endeauouring to follow the direction of the Spirite in all things . 1. Iohn , 3 , 2. 2. Pet. 3 , 11. Secondly , not to take any leaue vnto our selues to thinke of , or deale basely with such excellent personnages as Gods children be .

Tim.

But tell me I pray you , doe these honourable and worthy personnages giue any Scutchion or Coate-Armour ?

Silas .

That they doe , the feild and ground whereof is Azure and Gules , for they are celestiall creatures , borne from aboue , Iohn , 1 , 13. And they are a people purchased by the bloud of Christ , Acts. 20 , 28. The partes of this armour be many and seuerall : First , in their Armour they giue the Eagle , in respect of their aspyring aloft ; as it is written , Where the carkasse is , there will the Eagle resort , Luke 17 , 37.

Secondly , they giue an Helmet or Anchor , to wit , their Hope , which stayes their soules against all the Waues of temptation , Heb. 6 , 19. Thirdly , they giue a Lyon , because of their Christian fortitude , despising all threatnings and dangers , Prou. 28 , 1. The Righteous are bolde as a Lyon .

The fourth is the band of Charity , which knits together the faithfull , as many stickes tied fast togither with one band , Col. 3 , 14. Fiftly , they giue a Sheepe , to witnesse their meekenesse and obedience , Iohn 10 , 27. My Sheepe heare my voice & follow me . Sixtly they giue a Doue to witnesse and represent their simplicity and innocency , Math. 10 , 16. Be innocent as Doues . And lastly , they giue the Serpent , to signifie their godly prouidence and wisedome to forecast and preuent dangers . Math. 10 , 16. Bee wise as Serpents . Vnto all which may be added the girdle of verity , the sword of the Spirit , and the breast-plate of righteousnesse , Ephe. 6 , 14 , 17.

Tim.

What is the morall or meaning of this their Coate-Armour ?

Sil.

It serueth to put all Gods children in minde , that if they will walke worthy of that their honourable and worthy calling , they must expresse and shew forth a true faith , a firme hope , vnfained loue , Christian courage , meeke obedience , innocent simplicity , Serpentine wisedome , and generally an heauenly purity in all partes of their conuersation , as they may honour the house and stocke to which they belong and of which they come .

DIAL . XVII .

Verse 17. last part . If so be that wee suffer with him , that we may also be glorified with him .

Tim.

WHat doth this text containe ?

Silas .

At this Text the second parte of the Chapter beginneth concerning consolation vnto such as are vnder the Crosse , and suffer for Christ . Hitherto hath continued the first part of the chapter , wherein blessed Paul hath ministred comforte to the faithfull , against the remainder of their sinfull corruption , and earnestly exhorted them to the diligent mortification of all their sinfull lustes and corruptions , not to beare with these , though they feare no condemnation from them . Now the Apostle vseth a transition , passing forwards to that part of the Chapter which strengthneth the Saints against the bitternesse of the Crosse , and exhorteth them to be constant in the bearing of it , without fainting or being weary in their minds .

Tim.

How doe these words depend vpon the matter contained in the verse going before ?

Silas .

Hee had saide a little before that the sonnes of God are sure for euer to liue in heauenly glory , now he proueth it by a fresh and new reason , taken from the vse of afflictions , that the beleeuing Romanes and other the sons of God shall be inheritors , because they haue taken vp their Crosse. This reason may bee framed two waies , and both very good . First , by inferring the consequence or that which comes after , by an antecedent , which necessarily goeth before , as thus : They which shall be glorified in Heauen must suffer afflictions heere for Christ : But yee Romanes which are the sonnes of God , doe suffer afflictions for Christ ; ye are therefore sure to be glorified with him . The strength of this reason dependeth vpon the authority of the worde of God affirming that such as dye with Christ , shall raigne with him , and that such as suffer with him shall bee glorified with him , 2. Tim. 2 , 12. Which is the selfe same thing , which is here saide in our text , if ( with that great learned man ) Peter Martyr , wee reade ( as wee may ) for these words ( if so be , ) seeing that or because . The second way how this reason may be framed , is by a reasoning from the lesse vnto the greater , after this fashion . If ye bee partakers with Christ in his Crosse and in his sufferings , yee shall much more be partakers with him in his kingdome and glory . Thus Chrysostom gathereth the argument .

Tim.

Tell vs now the sum of this sentence .

Sil.

It is thus much : that so many as are vouchsafed this mercy , valiantly to endure tribulation for the Gospell , thereby they may bee well assured , that they shall inherit eternall glory ; God meanes to crowne all such as take vp the Crosse.

Tim.

What Instructions are we to learne from hence ?

Sil.

Two : First , it doth admonish vs what the condition & state of the Children of God is in this life , is namely this , that that way which Christ passed from this life into his glory , by the same way must they passe this life vnto glory , euen by tribulations and afflictions ; whereof there is very plentifull proofe in many places of the Scripture , as Math. 10 , 37. Luke 14 , 26. Acts 14. 22. 2 Tim. 3 , 12. Heb. 12 , 5 , 6. The causes why Gods will is to haue it so , are sundry and many , but these are the chiefe . First for the triall of their Faith in God , and also of their loue The ends and vses of the Crosse. 〈◊〉 Rom. 5 , 3 , 4. towards God , 1 Pet. 1 , 7. Iames 1 , 3. Secondly , for exercise and encrease of their experience patience , hope , &c. Rom. 5 , 3 , 4. Thirdly , for the mortification and beating downe of their rebellious stubborne nature , which had neede to be suppressed and tamed by the meanes of afflictions . Fourthly , for the weaning and pulling theyr hearts from the immoderate louing of earthlie thinges . Fiftly , to humble their hearts before God , and to stirre them vp vnto a more feruent prayer , Iob 33 , 16 , 17 , 18. Sixtly , that God may haue a better occasion to manifest his great power and goodnesse in strengthning their infirmities , 2 Cor. 12. 9. and in deliuering them out of all their troubles . Lastly , the more certainly to confirme their minds in a perswasion of hauing eternal life by likenesse and conformity vnto Christ in his sufferings , Rom. 8 , 29.

Tim.

What vse and profit are wee to make now vnto our selues , touching the state of Gods children ?

Silas .

First it controlleth and conuicteth them of error , that thinke and teach that the children of God may fall from the grace of adoption ; for that grace of God which adopteth them , so supporteth and strengtheneth their will , that they sticke and holde close to him , in most dangerous afflictions , vntill they be glorified of him in Heauen . Secondly , it reproueth such Christians as 〈◊〉 posuere dy , 〈◊〉 laborem : virtutis via 〈◊〉 〈◊〉 angusta porta . neuer haue a thought of this condition , and yet thinke they may be very good Christians : much more such as to auoid afflictions will make ship-wracke of a good conscience , soothing up other men in their sinnes and seruing the time , that they may liue quietly & safely . Thirdly , it admonisheth al true Christians before hand to prepare their soules for the day of afflictions , after the commandement of Christ , and according to the example of a wise builder , and prouident King , as in Luke , 14 , 28 , 31. Lastly , it serues to comfort all such as doe , or heereafter shall suffer any affliction in worde or deede , for the name of Christ ; because they are in such an estate as God hath allotted his owne Children , whom he purposeth to glorifie in heauen euerlastingly .

Tim.

What is the second instruction we learne from hence ?

Silas .

It doth giue vs a double consolation against the sharpnesse of the crosse and afflictions : the former is from the communion of Christs sufferings ; Christians suffer not alone , but they suffer with Christ , and Christ with them : which surely is no small comfort , to haue Christ a companion and fellow in our sufferings , as it were to beare vp an end of the Crosse ; nay which is more , euen to suffer in vs , accounting all that cruelty which is done to his members , to bee done to him-selfe , as Acts , 9 , 4. Saul , Saul , why persecutest thou me ? and Mat. 25 , 40.

Tim.

But how may a Christian be certified that in his owne sufferings he suffers with Christ ?

Silas .

By these two things : First , if we suffer with the same affection that Christ suffered with , that is , of obedience to the will of our heauenly Father , Mat. 26 , 39. afflictions , because how sharp soeuer they be , yet they cannot bee long ; for they cannot continue longer then the space of this present life , and the dayes of our life are but few , and our time but short , euen as a spanne long , or as a watch in the night . Now all short things though they bee great , yet are more tolerable , because they are short .

Tim.

What vse is there to be made of this instruction ?

Silas .

It doth not onely encourage Christians which do continue in afflictions , but it doeth reproue such as faint before the ende of this life : these persons to auoide a momentany and light crosse , do loose an immortall waight of glory .

Tim.

What is signified by this , that hee sayeth [ they are not worthy ? ]

Silas .

That is to say , they are not equall , or of so much moment and waight , as to bee compared with heauenly glory : it is a speech borrowed from thinges put into the balance to bee waighed therein ; amongst which , those which be heauiest , draw to their side the balance with their waight . So then the meaning is , that afflictions and glory being put togither , as it were in a balance , afflictions would be found to be too light , and to come farre short in worth and price , vnto that glory which is to come .

Tim.

In what things are afflictions vnequall to glory ?

Silas .

In two things , both in quantity and quality ; first Quality . they be vnequall in quality , because afflictions are but bitter troubles here on earth , before the world : but our glory is a heauenly blessed estate before God . Secondly , afflictions bee sharpe euils which wee feele with griefe : but the glory not onely swallowes vp the euill and the griefe : but filleth vs with all good things most perfectly . They Quantity . be also vnequal in quantity , both for number , for measure , and for continuance ; for our afflictions are fewe , but the ioyes of heauen are innumerable , more then the starres in the heauen . Also afflictions are but light , but there is a waight of glory which is vnmeasurable . Lastly , afflictions are but short and momentary , but the glory is eternall , euen for euer and euer , and to last so long as God doth last .

Tim.

Why is it sayd of this glory , that it shall be reuealed , and not that it is reuealed ?

Silas .

Because the godly now doe see it and enioy it but in part , whereas it shall bee manifested , and possessed perfectly in the end of the world ; vnto which the future tense hath respect .

Tim.

What doctrine are we to learne from these words , being thus expounded ?

Silas .

The doctrine is this ; all the afflictions which the 4 Doctrine . godly doe or can suffer in this world , are vnworthy to bee Reasons . compared to the glory of heauen , the reasons here of bee ; because there is no comparison between a thing finite and a thing infinite . Secondly , because the afflictions which be suffered , are not incomprehensible , as is the glory which the Saintes shall enioy ; which made one of the Fathers to say , If I could perfourme all thinges , and suffer all the euils which euer any man did , yet all this could not make mee worthy of heauenly glory , Origen .

Tim.

What vse and profit is to be made of this doctrine to our selues ?

Silas .

First of all it doth conuict the Papists of errour , 5 Vse . in that they teach that our sufferings for Christ doe deserue heauenly glory : for this is quite against these words of Scripture , which say that afflictions are not woorthy of the glory ; also they cannot deserue by merit the glory , because there is no proportion betweene affliction and glory , but betweene merit and reward giuen to merite , there must be a proportion ; for the recompence of a merit is an act or worke of iustice ( saith Thomas Aquinas , ) but iustice is equality , therefore no merite , where there is vnequality . Secondly , from hence also is ouerthrowne , the Popish errour of meriting by good workes done after grace , because to suffer with Christ is a worke of more excellent vertue , then to do good things ; therefore if our sufferings deserue nothing , our doings deserue lesse . Moreouer , here is consolation to such as nowe are , or euer shall be vnder the Crosse for Christs or the Gospels sake , to make them cheerefull to beare little euils , vnder hope of a greater good ; as Marriners which in a tempest doe cast away their goods to saue their liues , and as heathen men spent their liues for earthly glory and reputation sake : how much more would this bee done for celestiall glory ?

Tim.

Yea , but some beleeuing afflicted Christians might say to Paul , We haue suffered much and long , but we see in stead of glory , more and more shame .

Silas .

Yet we must possesse our soules with patience , for the glory shall fully be reuealed : now our life is hid with Christ , but when Christ shall appeare , we shall appeare with him in glory ; the whilest we are not vtterly voyd of celestiall glory . For we beleeue the promise of it by faith , and possesse it after a sort by hope , and haue the beginnings or first fruites therof , in the gifts of sanctification ; which is glorification inchoatiuely , as glorification is sanctification absolutely and most perfectly .

DIAL . XIX .

Verses 19 , 20. For the feruent desire of the creature waiteth when the sonnes of God shall bee reuealed , because the creature , &c.

Tim.

WHat may bee the purpose of the Apostle in these verses ?

Silas .

His drift and purpose is , first to prooue heauenly Drift . glory which followes afflictions , in this life , to bee certaine : and secondly to exhort Gods children to be patient in afflictions , vnder hope of that glory . The former is proued by a secret and very great desire , which things Summe . created , haue after the glory of Gods Children till it bee manifested . Now this desire being put into them of God , it cannot be frustrate and vaine , and therefore the glory must needs be certaine . The latter is prooued by the example of the cretures bearing their misery , ( vnder which they are through mans fault ) in hope of restoring : therfore much more ought Gods Children patiently to suffer their afflictions , seeing our restoring shall be farre more excellent then the restoring of the creatures : and there comes no afflictions vpon vs from God , but they are by our sinnes most iustly deserued ; whereas the creatures suffer for our sake .

Tim.

Now let vs know what be the parts of this Text ?

Silas .

It setteth forth these two things vnto vs : First , Part. the condition of the creatures , both in respect of their present misery , which is heere signified by the names of vanity , corruption , and bondage , verse 20 , 21. Also of their futher restauration , which is heere called deliuerance , glory , liberty , verse 21. The second thing is the affection of the creature , in regarde both of the misery , and restoring of them . This affection is declared both for the kinde and measure of it , by the tearmes of feruent desire , waiting , groning , trauelling in paine , verses 19 , 22.

Tim.

Expound new the words , and tell vs what is meant by the feruent desire of the creature ?

Sil.

It is to bee read word for word , ( the expectation Interpretation of the Creature expecteth , ) that is , with greedinesse and continuance looketh for . There is in this phrase both a Prosopopoea , and a Pleonasmus . For he putteth vpon the creature the person of one who most desirously expecteth and looketh after some person or thing ; such are wont to put foorth their heads , and to looke when such persons or things should appeare , Psal. 121 , 1. So the creature lookes after liberty .

Tim.

What are we to vnderstand by Creature ?

Silas .

Neither the Angels as Origen , nor men good nor bad , as Augustine thought ; but the whole frame of Heauen and earth , with creatures therein contained , as the Starres , Elements , all celestiall bodyes , bruite beastes , fruite of the earth , fishes of the sea , with whatsoeuer else was made for mans vse .

Tim.

But what manner of desire is it that thinges created haue ?

Silas .

It is a certaine instinct , or inclination put into them of God , whereby they secretly ( after a manner vnknowne to vs ) are moued to couet to attaine to the end for which they were made . This ende is that perfection and most glorious estate in which the creature was at first created , and from which it is now fallen for mans sinne , and vnto which it still tendeth by a naturall desire , euen as heauy things by natural propension tend downwards , and light things vpwards .

Tim.

What is meant by the reuealing of the sonnes of God ?

Silas .

The meaning is , vntill that glory which is prepared for the sons of God , be indeed manifested : the sons of God ( by a Metonymy of the subiect for the adioynt ) are put for the glorious liberty that is ordained for them , as verse 21. expounds it .

Tim.

What instruction doth arise from hence ?

Silas .

A two-fold instruction : First , that the glory of Doctrine . Heauen is most certaine & sure , it is not doubtfull whether there be such a thing or no , or a thing in aduenture , but there is such a thing indeed : and it shall be certainly performed to all Gods Children which beleeue the Reason . promises , and repent of their sinnes . The reason heereof is because God hath inspired the creatures with an instinct and desire after the glory of Gods sonnes ; and seeing God doth nothing in vaine , it must needs bee that this desire is after some-thing that truely is , and not a Chimera or fiction .

Tim.

What is the vse of this instruction ?

Silas .

Such as are Gods children by adoption , must Vse . learne from hence to strengthen their faith , as concerning the truth and certainty of their glory to come , if haply any doubt through temptation should arise about it . Secondly , it informes our iudgements about the estate of the creature , what it shall bee after this world is ended , that they shall after their sort and manner be partakers of the glory of Gods sonnes , for otherwise they should desire it in vaine .

Tim.

What other doctrine will arise from this 19. verse ?

Silas .

Seeing the creatures doe greedily and continually 2. Doctrine . desire the glory of Gods sonnes , the sonnes themselues ought much more feruently to desire it ; because the glory of the creature doth but depend vpon the glory of Gods children , and is very farre inferiour vnto it . Therefore if their desire bee great and constant after it , ours ought a great deale more so to be , seeing that glory shall be fully reuealed chiefly for our sakes , and our state shall by many degrees exceed the estate of all other creatures .

Tim.

What vse is to be made of this Doctrine ?

Sil.

It is two-fold , both in respect of godly and the vngodly . In respect of the vngodly , it serueth most Vse . sharpely to reproue them as being worse then the dumb , sence-lesse , vnreasonable creatures , in that they haue no desire nor longing at all after the glory to come ; wheras euen the creature doth couet it feruently . The heart of the wicked it is set vpon riches , they trust in vncertaine goods , they mind earthly things , their portion and their treasure is heere ; and therefore their ioy is heere , they doe not once looke after heauenly glory , whatsoeuer they professe , much lesse seriously : nay they doe persecute the seruants of God which doe put their trust in God , and hope for his glory , 2. Tim. 1 , 11 , 12. also 2 , 9 , 10. Thus the loue of the world , and strength of sinfull corruption , hath quenched that desire and hope of the wicked concerning heauenly glory , which still liues in vnreasonable creatures : this is a miserable condition . Secondly , in respect of the godly , this must serue first to checke and reproue the weaknesse and coldnesse of their desires after celestiall glory , where of the very creature is so greedy . Secondly , to prouoke and whet themselues to a more eager thirst and longing after it by example of the creature , and in consideration that the same glory doth especially belong to them in a more speciall manner and measure , and therefore ought in an especiall sort to be coueted of them ; for which purpose very great care must be had as for the mortification of al sinfull corruptions , so chiefly for the crucifying of the world to themselues ; because heauen is more or lesse desired , as worldly things are more or lesse beloued of vs .

Tim.

What is the reason that the creature is kept from his desired end , to wit , his perfection ?

Silas .

That is declared in the 20. verse to be the vanity , that is , the vanishing and flceting condition of the creature , consisting in bondage and corruption .

Tim.

What is meant by being subiect vnto this vanity ?

Sil.

To be put vnder such a condition , or to bee ordained to be vnder such an estate as is vaine and corruptible . Which vanity commeth vnto it , not by it owne will and inclination , ( for we all know that all creatures doe desire their owne preseruation and perfection , ) but by the commandement and will of their Creator , which hath thereunto subdued it .

Tim.

What doctrine ariseth from hence ? 3. Doctrine .

Silas .

That all the creatures of God which bee vnder the third heauen , bee liable to vanity , beeing at the first created of God in a most noble and excellent condition . The reasons heereof , is first mans sinne deseruing it to be Reason , so . Secondly , Gods counsell appointing and ordaining it to be so , to wit , that they beeing made for mans sake ; should stand or fall together with him .

Tim.

What vse of this Doctrine ?

Silas .

It admonisheth vs how much God is offended Vse . with mans sinne , in that he punisheth the very creatures for it .

Secondly , to humble man , in consideration that all the creatures are impaired and made the worse for his A righteous man regards the life of his beast saith Saloman . sinne . Thirdly , seeing all creatures partake with vs in our punishment , it should cause vs to bee mercifull vnto them which need our mercy , and be in our danger . What concernes this matter , shall bee further handled in the next verse .

DIAL . XX.

Verse 21. Because the creature also shall bee deliuered from the bondage of corruption , into the glorious liberty of the Sonnes of God .

Tim.

WHat doth this Text containe ?

Silas .

A promise to the creature of deliuerance from misery , vnder which it lyeth by the appointment of God for mans sinne .

Tim.

What is meant by the creature , and what is it to be deliuered ?

Silas .

By creature is meant the whole frame of the 〈◊〉 worlde , the insensible creature , and whatsoeuer GOD made , which is voyde of reason or sence . And to bee deliuered , is to bee set free or at liberty , quit , and exempted .

Tim.

From what shall the creature be deliuered ?

Silas .

From bondage and corruption . These words to bee bond or subiect to corruption , expound the worde Vanity ; and signifieth corruption , or a corruptible estate , whereunto for mans sinne the creature is bounde and subiect .

Tim.

Wherein dooth this corruption of the Creature appeare ?

Silas .

In these things : First , it is wearied with continuall labour for our sake . Secondly , manie creatures loose their liues for our vse , and at our pleasure . Thirdly , all of them are forced to doe seruice vnto the diuels , which range in the aire , or to the lustes of wicked men . Fourthly , their beauty , force , and glory , is by reason of mans sinne often impaired . Lastly , they are subiect to a dissolution in the end , in such sort as they bee now , they shall be no longer .

Tim.

What is meant by the Sonnes of God , and what is their liberty ?

Silas .

By Sonnes of God , is meant all the Children of GOD , whether his Sonnes or Daughters ( by a 〈◊〉 ) as man signifieth often both man and woman , Psal. 1 , 1. and by their glorious liberty , is signified such a libertie , as shall not onely free all beleeuers , from all manner of euils either of crime or paine , but be accompanied with vncomparable glory and honour .

Tim.

What is meant by [ into ? ]

Silas .

So to be deliuered , as to be partakers of the liberty and glory of the godly . Chrysostom reades , dia , for the glorious liberty of the sonnes of God ; as if the end or finall cause of their deliuerance wer pointed at , namely , that as God made the worlde for man , and for man subdued it to vanity : so he would deliuer and restore it for men , euen to illustrate & enlarge the glorie of Gods Children .

Tim.

What is the Doctrine to bee Learned out of this Doctrine . Verse ?

Silas .

This : the world with the creatures therein , shal be set free from their seruile & corrupt condition , euen at that day when God shall perfectly glorifie his Children in soule and body .

Tim.

What manner of freedome and deliuerance shall this bee ?

Silas .

Of the manner of deliuerance of the creatures there be two opinions . The first opinion is , that it shall bee by abolition or annihilation , making the creature cease to be at all ; which is a kind of deliuerance , because if the creature be not at all , then it can no longer be vnder vanity , bondage , and corruption . The second opinion is , that this deliuerance shall bee by a chaunge of qualities , the creature being altered into a better estate ; as a man is changed in his regeneration , his substance remaines the same , a newe quality of holinesse is 〈◊〉 brought in : or as Golde is altered in the furnace , the drosse beeing remooued , it becomes more pure : so the world shall be but purified and restored to his first perfection , Reasons . but not wasted to nothing . And this last opinion do I hold to be the truest , and that for these reasons following . The first is , by the 〈◊〉 of Scripture , teaching that the world shal bee but changed and renued . Psa. 102-26 . 27. Esay 66 , 22. and 65. 17. And in this last place as in our text also , there is promise made not of annihilation , but of a restitution of the worlde , that it shall not vtterly be extinct , but renued ; as Peter expounds it 2 Pet. 3. 13. Secondly , as the world was but changed and cleansed at the first by water , so it shall bee no otherwise at the last by fire ; that was only changed , and not quite destroyed , so shall this be .

Thirdly , our Text doth not barely say the creature shal be deliuered , but addeth , ( into the glorious liberty of 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 Vses . 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 ? Doctrine .

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 Reasons . 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 Suprema regula iustitiae 〈◊〉 Dci 〈◊〉 . 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.

WHat 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 taken 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 the Spirit . ) The second is , their waiting for the ful accomplishment of their heauenly inheritance , ( redemption of their bodies . )

Tim.

What is that which is here called the Spirit ?

Silas .

By a Metonymie of the cause for the effect , the Spirit is put here to signifie all the gifts of the Spirit ( which be not miraculous guifts , ) which we cannot finde that the Romanes had , nor yet common guifts , such as hypocrites and wicked men haue ; but speciall gifts peculiar to the elect : as calling , faith , iustification , sanctification , hope , loue , repentance , &c.

Tim.

How are these gifts termed first fruits ?

Sil.

It is a metaphor or speech borrowed from the manner of the Church of the old Testament , when the Iewes by the commandement of God , did offer their first fruites vnto God ; partly to shewe their thankfulnesse vnto God , and partly to 〈◊〉 the rest of the crop . Deut. 26. Leuit. 23. 14. The which the Apostle doth fit to his purpose after this sort : As by offering the first fruites , the Iewes receiued hope of a good haruest , to enioy the rest of the crop in due time : so the portion of sauing and speciall grace , which Gods children haue here , assureth them of the persection of glory hereafter , that God will fulfill that certainely in them , which he hath happily begun .

Tim.

What doctrines doe ye learne from the words thus expounded ?

Silas .

The doctrines bee two ? the first is , such as feele the speciall guifts of Gods Spirit wrought in their hearts now , may be assured of 〈◊〉 life in heauen : the reason hereof is the faithfulnes of God , who will accomplish the beginnings of his grace . 1 Cor. 1. 9. Phil. 1. 6.

Tim.

What is the vse of this doctrine ?

Sil.

First , it reproues them which hope for eternall glory , and yet haue not these guifts of the Spirit in them . Secondly , it comfores the godly , who haue these first fruites , because they certainly shall in the end haue the fulnesse of blisse , so as they do with patience 〈◊〉 for it .

Tim.

What is the other doctrine ?

Sil.

This , that 〈◊〉 beleeuers haue the gifts of the Spirit but in a meane measure ; as the first fruites offered to God were but an handfull ( as it were ) in respect of the rest of the heape : so the portion of the guifts which the faithfull haue , are but very small in respect of that they should , and one day must haue . The reasons why the gifts of the Spirit are measured out to the faithfull in so small a portion , is first to humble them in the sight of their owne imperfections and wants . Secondly , to stirre them vp to more seruent prayer , that they may alwayes seeke to God and depend vppon him , hauing euer neede of him . Lastly , because this way doeth most make for Gods glory , and also it doeth nourish mutuall charity amongst men , 2 Cor. 12. 9. 10. Gala. 6. 2. 3.

Tim.

What profit are we to make of this doctrine ?

Sil.

〈◊〉 , it serueth to harten and cheere those that haue any measure of sauing grace in them , bee it neuer so little , ye a though it bee but a desire to beleeue ; so as there bee soundnesse and truth withall . Secondly , this must admonish the children of God , that they endeuour to grow and encrease in the graces of God , 2 Pet. 3. 18. by the diligent and constant vse of all good meanes , Gala. 6. 8.

Tim.

What other things learne ye hence ?

Silas .

As the first fruites were dedicated to GOD only , so all our gifts should bee bestowed to this ende , onely to serue and honour God by them , and not for vaine glory , or worldly preferment .

Tim.

Now tell vs what is meant by adoption ?

Sil.

The inheritance of heauen , whereunto beleeuers are adopted .

Tim.

But how can they be said to wayte for their adoption , which bee already adopted , and be already Sonnes ?

Sil.

They which bee already adopted , hauing the right of sons , and title to the inheritance , may yet still wayt for the consummation of their glory , and full fruition of their inheritance . And this is it which is heere meant by the redemption of our bodies , because when our bodies shall be wholly free from corruption and misery , then shall our glory be consummate and perfect .

Tim.

What is the doctrine that ariseth from these words ?

Sil.

That the redemption of the saithfull will then bee effectuall and compleat , when their bodies shall be againe raised out of the dust . The reasons hereof be , first because while they liue , they are subiect to many sinfull infirmities and miseries of this life . Secondly , because the body must be dissolued from the soule by death , and afterwards rotte in the graue ; therefore till the body bee restored at the resurrection , the glory of the faithfull cannot be consmmate and perfect , howsoeuer now they are redeemed from sin , sathan , damnation , and hell .

Tim.

What is the duty of Gods children in regard of their glory to come ?

Silas .

To waite for it with sighes .

Tim.

Howe may the sighes of Gods children be descerned from the sighes of the hypocrite ?

Silas .

Gods children doe sigh in themselues ; that is , soundly and secretly , their sighes come both from the bottome of their heartes , in a liuely sence of that which they want and looke for ; and also they are secret and silent , not appearing somuch outwardly , as hypocrites doe to bee seene of men , as conceiued inwardly in the sight of God .

DIAL . XXII .

Verses 24 , 25. For wee are saued by hope , but hope that is seene is no hope : for howe can a man hope for that which hee seeth . But if we hope for that which wee see not , we do with patience abide for it .

Tim.

WHat is the drift and purpose of this text ?

Silas .

To proue that which he said in Drift . the former verse ; to wit , that all true beleeuers doe with sighes waite for their full and perfect adoption , euen their celestiall inheritance . The reason which is here vsed to prooue this , is taken from the nature of hope , thus : We haue heauenly saluation no otherwise but by hope , therefore our full saluation is yet absent from vs , and with patience to bee waited for . For where the thing hoped for is present , there is no place for hope , which so presupposeth the absence of perfect blessednesse , to the griefe of beleeuers , as withall it looketh certainly to possesse it in due time ; whence ariseth ioy and gladnes .

Tim.

What doth this text contayne ? Parts .

Silas .

Two things ; first a proposition [ we are saued by hope . ] Secondly , an application opening the office and nature of hope .

Tim.

In the nature of hope what things doeth the Apostle Paul consider ?

Silas .

Two things : First , that the thing hoped for , is absent , verse 24. [ For Hope which is seene , is no hope . ] Secondly , that it must bee patiently waited for , Verse 25. For if we hope for that we see not , then we do with patience abyde for it .

Tim.

Expound the words , and tell vs what is meant by [ We ] and also what is meant by [ Saued , ] We are saued ?

Silas .

By [ Wee ] is meant the Apostle himselfe , and all Interpretation . beleeuers whosoeuer , and by saued is meant the fulnesse and perfection of saluation in heauen , when bodie and soule shall be glorified at the day of iudgement , and not the beginning of saluation in our newe birth , which consisteth in remission of sinnes , and reconciliation with God by faith ; ( for this the faithful already haue , they neede not hope for it ) but the accomplishment of this , is that which is heere signified by saluation , and which they are saide to hope for .

Tim.

What do ye call hope ?

Sil.

That grace of the soul , whereby euery true Christian , doth surely expect and look to inioy promised saluation .

Tim.

What is the doctrine from hence ?

Silas .

That our perfect saluation cannot in this life be Doctrine . otherwise possessed of true beleeuers then by hope : the Reasons . reason is , because our perfect saluation is a thing to come , and to be enioyed after this life ended : also , because it is to be enioyed onely in heauen , therefore now it is not had nor can be .

Tim.

Yea but the Scripture saith , we are saued by Faith , Ephes. 2 , 8. How then is it saide heere , we are saued by hope ?

Silas .

We are otherwise saued by hope then by faith : What difference between faith & Hope the difference stands heerein . First , by faith we beleeue the promise of saluation , by hope wee do looke for the thing promised . Secondly , Faith doth enter and beginne our saluation in apprehending remission of sins , reconciliation with God , the perfect righteousnesse of Christ , and purifies our hearts that we may liue holily : but hope lookes forward vnto the end , & full perfection of blisse . Thirdly , Faith saueth as an instrumentall cause , without the which we cannot lay hold of Christ : Hope saueth as Faith is before hope , as the cause before the effect a fruite of Faith , as a signe of a person iustified and reconciled , as the way wherein we are to walke towardes Heauen , as that which lookes to inioy saluation , because God hath truely promised , and Faith hath surely beleeued that promise .

Tim.

What vse is to be made of this Doctrine ?

Silas .

First , it reproues such as place all their happynesse Vse . in worldly things ; these are no truc beleeuers : for they haue no hope of saluation in heauen . Secondly , this admonisheth howe to make triall of our Faith , euen by that hope which we haue of saluation to come : for these two are inseparable , none can certainly expect saluation except they do beleeue it to be truly promised : and whosoeuer can vndoubtedly looke for heauenly glorie by Hope , it is because first by faith they haue receiued the promise of it . Thirdly it teacheth , that the faithfull by infallible certainty , may assure their hearts of their own eternal saluation , because they are saued by hope , which doth not make ashamed or confoundeth , which it should do , if the hope of glory might be frustrate .

Tim.

Proceede to the next matter ( the Nature of hope ) and 2. Part. tell vs what is meant heere by Hope , when he saith [ Hope which is seene ? ]

Silas .

Not the gift of Hope which is inward , seated in the heart ; but the thing which is hoped for , euen that which is present , and now enioyed and possessed , or now in our hands .

Tim.

What is heere meant by Hope ?

Silas .

That the gift of hope hath no place , but when the thing hoped for is absent . This may bee prooued by common sence , for euery man seeth and perceiueth that one cannot hope for any thing that he already hath , and which is now already in his possession : of this we speak improperly and abusiuely , if we do say that we hope for it ; for it is present .

Tim.

What is the Doctrine from these words thus declared and opened ?

Silas .

That this is the property of hope to expect and looke for that which we yet haue not , but is absent and to come .

Tim.

Will it not follow heereof , that Christian Hope is vncertaine and doubtfnll , seeing of thinges to come , it cannot bee knowne many times whether they will come or no ?

Sil.

No , it will not follow ; because the things which Christian hope looketh after , they are alwayes absent in such wise , as they must needes be fulfilled ; because they are promised by such a God , as both can for his almightincsse , and for his mercie in Christ will performe them . It stands vpon his honour to make good his worde , as a good christian at the houre of death said in my hearing .

Tim.

Tou doe not thinke certainty or assurance to bee of the Nature of Hope ? Doth Hope simply considered , breede 〈◊〉 and affiance ?

Silas .

No , it is not ; but assurance ariseth from the quality of the thinges which bee absent and hoped for , which if they haue causes contingent , then the Hope is doubtfull and vncertaine : but if they bee of necessarie causes , then the hope is vndoubted and firme . Now the saluation of the Saints to come , hath sure vnmooueable and firme causes , as the truth , and mercy , and Oathe of God the promiser ; the merites and Mediation of Christ our Redeemer , deade and raised againe ; the witnesse of the Spirit .

Tim.

What is the vse to be made of this point of Doctrine ? Vse .

Sil.

It doth warne the faithfull , that they haue continuall cause to grieue and sighe euen in this regarde , that their full and absolute happinesse is yet absent . Towant so great a good is cause enough of greefe ; many will grieue and sigh for want of farre lesse good things then their eternall life . Secondly , from hence wee may see , Ospes fallaces , meritis considere nostris . that true beleeuers haue reason to reioyce , insomuch as though their perfect felicity be absent , yet they are most sure in the end to haue it . So cannot Papists bee , whose hope resteth vpon Gods grace and mans merit .

Tim.

What is their duty in the meane time ?

Silas .

With patience to waite for it till it come . And Doctrine . this is the other part of the nature of hope , euen to expect with courage and patience , that which it hath not .

Tim.

But what neede is there of patience ?

Silas .

A two-fold neede : First , because their hope is Reasons . deferred , therefore Christians must haue patience ; for it is no small triall and temptation to bee long kept from that which one doth earnestly and truly loue , beeing of such inestimable worth . Secondly , because the faithfull are heere subiect to many and manifold miseries , therefore they must possesse their soules in patience , it being the will of God to afflict them diuersly and deepely , and not onely to holde their inheritaunce from them for a while : and therefore they haue neede of patience , that hauing done the wil of God , they may be glorified . This may be set set forth by the example of Merchants , Soldiers , and Labourers , who are all of comfort , because they do looke verie surely to obtaine a good end of their labours ; yet in the meane time they make account to meet withall , and to resist diuers difficulties in their voyages , warres , and affaires .

Tim.

What vse heereof ?

Silas .

It instructeth vs , that such are vnmeete for heauen , Vses . as promise to themselues ease and freedome from troubles here . Secondly , it doeth admonish the faithfull to get patience , because through many tribulations they must come to the hoped for hauen . Acts 14. 22.

DIAL . XXIII .

Verses 26 , 27. Likewise the Spirit also helpeth our infirmities , for we know not what to pray as we ought : but the Spirite it selfe maketh requests for vs with sighes that cannot bee expressed .

Tim.

WHat is the drift of this text ?

Silas .

It affordeth vnto beleeuers a newe reason why they ought patiently to beare the crosse , and to suffer persecution for righteousnesle sake , with comfort and Christian constancy . This reason is drawne from an effect of the holy Spirit of God , in the hearts of the beleeuers ; to wit , his secret and mighty helpe afforded them in their prayers to God : when they are so beset & straightned , as they know what course to follow .

Tim.

Howe may it bee that prayer should afford comfort to the godly , while they are vnden the crosse ?

Silas .

They are helpfull and comfortable in two respects . First , because they are stirred vp by the Holy Ghost , verse 26. Secondly , because they are heard and graunted of God , verse 27.

Tim.

What may the parts of this text be ?

Silas .

Two , the first is , that prayer is a great stay in afflictions . The second is the reasons hereof , the one taken from the author , to wit , the Spirite stirring them vp ; the other from the fruite thereof .

Tim.

Expqund the words and tell vs what is here meant by the [ Spirit ? ]

Silas .

Some by Spirit vnderstand a spiritual man : others by Spirit vnderstand an extraordinary and miraculous gift of the Spirit ; but by Spirit is here meant the third person in Trinity , euen the holy Spirit of God .

Tim.

What doth infirmity signifie ?

Silas .

These three things ; first , our sinfull weaknesse , to wit , ignorance , distrust , &c. for these he as a proper cause to make vs weake , Mat. 26 . 41. the flesh is weake . Secondly , afflictions & crosses inward and outward , because these serue to declare our weaknes as trials of it . Thirdly , perturbation and vexation of spirit , arising through the greatnes of crosses and tribulations ; whence it is that euen the faithfull themselues are voyde of counsell oftentimes , and know not which way to turne them : as it sared with Iehosaphat , when three nations banded against him , and with Elishaes seruant when he saw the Aramites host .

Tim.

What is meant by the word [ helpe ? ]

Silas .

It would be better translated [ helpeth togither ] for it is a speech borrowed from two or more persons , which being to take or lift vp some heauy burthen , doe mutually one helpe another , by standing one ouer against another , each at one end of the burthen : others take it to be a metaphor taken from sicke persons , or infants , or olde rotten houses , which cannot stand vnlesse they be propped vp . The meaning of the Apostle is , that the faithfull are many times so faint vnder the burthen of the crosse , as that they would languish if the holy Spirite of God did not support them mightily by an especiall ayd and presence , as it were standing ouer against them , to beare the burthen with them that they sinke not .

Tim.

What doctrines will arise from the words thus expounded ?

Two , the first doctrine is , that all men ( none exempted , no not the Apostles themselues ) are subiect to al manner of infirmities in this life , outward and inward , as appeareth in this , that the Apostle sayth [ our infirmities ] putting himselfe in the number of those who are liable to weakenesses . It appeareth also by the testimony of scripture , witnessing , that in many things we sinne all , Iames 3. 2. 1 Kin. 8. 46. 1 Iohn 1. 7. These places proue sinfull infirmities to be common to all ; and where it is written that wee are to enter into the kingdome of heauen through many tribulations , Acts 14. 22. and that hee that will liue godly must suffer afflictions , 2 Tim. 3. 12. these places proue also that other infirmities which bee but effects and consequences of sinnesull infirmities , are likewise common to all Christians . It appeareth also by reason grounded vppon holy scripture ; for since our sanctification is imperfect , and our life a warfare , and Sathan and the worlde haue leaue giuen them to tempt ; therefore it cannot be but that all beleeuers must beeliable to infirmities of all sorts , so long as they liue here .

Tim.

But how then is it written that Christ hath healed all our infirmities . Mat. 8. 17. Esay 53. 4. 5.

Silas .

Christ hath taken and healed our infirmities of sinne , by remoouing from vs the guilt and curse , but not the corruption : and of afflictions , by sanctifying them vnto vs , that they may not bee punishments , but tryalles and exercises vnto vs . Secondly , in the end , at the day of the resurrection , wee shall bee wholly and fully freed from all infirmities both sinnes and teares ; in the meane space they are left remaining in the Saintes , for excellent good purposes and vses .

Tim.

Tell vs then what vse we are to make of our infirmities , and of the doctrine concerning them ?

Sil.

It is no small comfort to Gods children being vnder infirmities of all sorts , that none are exempted . If Christ would haue his Apostles bee comforted with this , that so the Prophets were persecuted . Mat. 5. 11. 12. , then let euery Christian that hath any affliction , labour to make this his comfort , that others are so dealt withall : 1 Pet. 5. 9. Secondly , by the knowledge and sence of these infirmities , the prayers of Gods children are much whetted and quick ned , also their faith and patience much tryed , as golde is tryed in the furnace , 1 Peter 1. 7. 2 Corinth. 12. 8. Lastly , they serue greatly to humble the faithfull , and to correct the vaine pride of their hearts , 2 Cor. 12. 7. least after the example of Peter forgetting his infirmities , they do fall into security , by presuming too much on their owne strength . And very certain it is , that whensoeuer the crosse comes , they are likest to stand to it , that best knowe and feele their owne infirmities ; because such will not relye vpon themselues but on the power of God . The story of Maister Sanders and Doctor Pendleton doth serue to declare the truth of this .

Tim.

Thus farre of the first doctrine , what is the next ?

Silas .

This : That the crosse or afflictions for Christs sake are like a burthen which cannot be borne but with much strength .

Tim.

But the Crosse is Christs burthen , and hee saith that his burthen is light , Mat 11 , 30.

Silas .

Our Sauiour in that text meaneth the burthen of his doctrine and commandements , which indeede are not burthensome to beleeuers in this life , 1. Iohn , 5. 3. He speakes not of the Crosse and tribulations , which is so heauy , as of our selues wee are not able to take it vp , much lesse to beare it , except the Holy-Ghost ( like vnto Simon of Ciren ) lay his shoulders vnder it , and helpe to beare it with vs .

Tim.

Tea , but the Apostle Paul cals our afflictions light , 2. Cor. 4 , 17.

Sil.

Paul there speakes comparatiuely , in comparison of that waighty glory which followes afflictions . See Rom. 8 , 18. But afflictions considered simply and absolutely as they are in themselues , they are greeuous and a burthen too heauy for vs to beare . For Ezekiah vnder the burthen of his afflictions mourned , Dauid fainted , Iob cursed the day of his birth , & Peter for feare of the crosse denied his Lord . If the Crosse made such Champions to stoope , how should we not feare such a burthen ? especially when it shall come to the fiery triall , and Christians must be put to fight against sinne to bloud .

Tim.

What profit is to be made of this Doctrine ?

Silas .

First , to admonish Christians that it standeth them vpon , well to prepare themselues against the time of the Crosse , it being a thing so burthensome . It was good counsell which Salomon gaue , My sonne ( faith hee ) prepare thy souls against the day of afflictions . And againe , In thy prosperity thinke vppon the time of aduersity , Ecclesiastes 7 , verse 16.

Secondly , seeing affliction is so heauy , let men be well aduised , that where no cause is they cast not themselues into troubles , 1. Pet. 1 , 6. For this is great rashnesse , and will breede no comfort , but late repentance . Thirdly , if the Crosse of afflictions bee sent vpon you by God , yet despaire not though it bee heauy , suspecting your owne strength , but flye vnto the holy Spirite of God for ayde and strength : as men vnder waighty burthens crye for helpe , so must the children of God doe , the more heauy they feele the burthen of afflictions , the more earnestly they must call to God for helpe .

Tim.

But how can Gods children be sure that the holy Spirite of God can helpe them ?

Silas .

He will , because it is the office of the Spirite to helpe our infirmities , as it is said in this Text : also he can I will be with thee saith god to Moses , Exod. 3. God and Moses will be strong enough euen against Pharaoh . well helpe them , because beeing the mighty God , hee is stronger then all that is against vs ; for if God bee on our side , who can be against vs ? Rom. 8 , 31. How weake soeuer man be of himselfe , yet he cannot be but strong enough , so long as he hath God with him : and therefore we are to looke to our owne weakenesse and vnablenesse to beare , that we may be humbled , but not discouraged : also to fasten the eye of our minde vpon the strength and might of the Holy-Ghost , considering not what we in our selues can suffer , but what he is able to make vs to suffer , 2. Cor. 12 , 12. Psal. 121 , 2.

Tim.

Now shew vs what this word [ Likewise ] must admonish vs of ?

Silas .

It doth admonish vs of the abundant and manifold comforts prouided for the faithfull , and before propounded , to encourage them to beare the crosse patieutly . For first , it is an honest thing so to doe , because we suffer with Iesus Christ . Secondly , it is verie profitable for vs so to do , because if wee suffer with Christ , we shall be glorified with him . Thirdly , our afflictions are farre vnequall to that glory which in heauen we shal enioy . Fourthly , the creature giues vs an example of patience , for they grone . Fistly , we haue the stay of hope certainly looking for eternal blisse , and of patience quietly to waite and expect it till it come : and if all these be not enough to encourage vs , we haue ( likewise ) the secret helpe of the Spirit in our hearts . Thus hath God in this Scripture , prouided a rich storehouse of comforts for the faithful , that as afflictions abound , so might consolations abound also . As a man in war , hauing his Quiuer full of Arrowes , if he take vp but one , it may serue to preserue himselfe and auoide his enemy : so one of these comforts laide hold of , will be enough to stay a soule in aduersity , much more being ioyntly and altogether laid hold vpon .

Tim.

Now proceede to the latter part of this verse ( for wee know not how to pray as we ought , but the Spirit it selfe makes requests for vs , with sighes that cannot be expressed , ) and tell vs what is the sum of it .

Silas .

Thus much : when the Saints in great temptations through ignorance and weaknesse , know not what is good for them to aske , then the holy Spirit stirreth vp sighes secretly , and causeth them to pray with groanes , which cannot be vttered .

Tim.

But is this ignorance common to all beleeuers , that in some case they know not what to aske ?

Silas .

It is so : as appeareth in this , that Paul numbered himselfe among those which laboured vnder this ignorance : the which he doth not falsely of counterfeite modesty , or for conclusion sake onely , but in very truth and as the thing was , as Rom. 1 , 10. Hee prayed often The Godly faile in their prayers , for lack of knowledge . that he might go to Rome , but God heard him not : also he was not heard when he prayed , that the pricke in his flesh might be taken away , 2 Cor. 12 , 7. Also Moyses prayed to enter into Canaan and did not . Ieremy prayed for the health of the people , but God did not heare him . Abrahum prayed in vaine for the Sodomites , and Samuel for Saul , and the widdow Zebedee for her two sonnes , of whom Christ saide , She knew not what shee asked . This then is the reason why God denieth the prayers of his Children many times , euen because that they which ask it is either hurtfull , or not profitable for them , or else they aske it out of time : but when God heareth not his Saints after their will , he heareth them to their benefite giuing them something better for them then that which they ask , as in Pauls case , 2 Cor. 2. 10 , 11. Also somtimes God doth fulfill mens Prayers in his wrath and displeasure to their owne hurt , as it happened to the Israelites , asking flesh in the Desart , Exod. 16 , 13. Numb. 11 , 33. and crauing a King in the land of Canaan , 1 Sam. 8 , 5.

Tim.

What followes of this ?

Silas .

That both the godly and the wicked , are oftentimes ignorant of what they aske . The reason heereof is , because the faithfull take and thinke many things to be good , which either are not good ( but apparantly ) or not good for them . Also they iudge sundry things euill , which either be not euill ( simply ) or not euil to them .

Tim.

But the Lords Prayer teacheth what to desire , 〈◊〉 then can we be ignorant what to aske ?

Silas .

It teacheth what to pray generally , but not particularly . Secondly , it expresseth not indifferent things ; 〈◊〉 error is about particular things , and things which bee of a middle nature . Thirdly , the Apostle telleth 〈◊〉 what befell the godly in one special case , to wit , of grieuous afflictions , when the mindes of the faithful may be and often bee so oppressed with cares and perplexed feares , as they are altogether vnmeete to call on God , the heart beeing vnable to dispose it selfe vnto God , to thinke on him , and the tongue altogether vnfit to vtter a word : as it fared with Hezekiah , Isaiah 38. and Moses at the red Sea , Exod. 14 , 15. and with Hanna , 1 Sam. 1 , 13. and with Dauid , Psal. 72. Finally with Christ , Mat. 26 , 38. Iohn 12 , 27. My soule is beauy , &c.

Tim.

What profit is to be made of this truth , touching our ignorance in prayer ?

Sil.

It serues for our humbling , to consider our imbecility & naturall ignorance whereby we hang doubtfull , and stagger of seeblenesse , and sticke by ignorance . Secondly , it shewes that none be perfect , seeing we are ignorant what to aske in prayer . Thirdly , it confutes the Pelagians , which ascribe too much to naturall strength , & yet we are so feeble as we cannot tell what is profitable , much lesse be able to persorme any thing by any power in vs . Lastly , it teacheth what neede wee haue of consideration and helpe to pray ; greater then most , yea then good men commonly thinke of .

Tim.

Come now vnto the next part of the sentence , and tell vs how the Spirit maketh request ?

Silas .

By stirring vp requests in vs , and causing vs to pray . That this is the meaning of the words , apeareth by comparing this Text with the 15. verse of this chapter , where it is written . We haue receiued the Spirit of adoption , whereby we cry Abba Father ; the Spirit crieth by making vs cry . Thus vnderstand that in Gal. 4 , 6.

Tim.

What gather ye from these words ?

Silas .

Thus much : that when the Scripture saith , the Spirit crieth and maketh request , the meaning is , that it maketh vs to cry and to make request ; and this is an vsuall thing , to attribute vnto God those things which the godly do by diuine inspiration . Thus God is sayde to know , by teaching others , and illuminating their minds that they may know , as Augustine obserues out of those words , in Gen. 18 , 19. I know thou fearest me , and in the Galathians 4 , 9. Forasmuch , as ye know God , or rather are knowne of God , that is , taught that yee may know . So Deut. 8 , 2. God is saide to tempt the Hebrewes , that Facit nos postulare quae Dco placet . he may know what is in them , that is , make themselues and others to know what is in them : so heere the Spirit maketh request , that is , moueth vs to request .

Tim.

I but the Scripture saith , that Christ maketh request for vs , Rom. 8 , 34. how then doth the Spirit make request ?

Silas .

Christ maketh request as Mediator : the Spirite maketh request for vs , as Author and inspirer of requests and desires .

Tim.

What is the doctrine from hence ?

Silas .

That the prayers of the godly come from Gods Spirite . The text is plaine heerein , to which may be ioyned that which is written , 1. Cor. 12 , 3. No man can say that Iesus is the Lord , but by the Spirite , ( that is ) eyther confesse him or pray to him in faithfull confidence and reuerence , but by a speciall grace of the Spirite .

Tim.

What are we to learne hence , that the Spirite is the worker and kindler of prayer in the godly ?

Silas .

First , that no Turke , nor Iew , nor Idolator , nor Hereticke can pray , because they haue not the Spirite Secondly , that no wicked man nor hypocrite can pray , because they receiue not the Spirite . Thirdly , that in our best prayers , we ought to be humbled , seeing they are not our owne , but come from the Spirite , which is our prompter , moderater , and Schoole-maister . Fourthly , that in beginning of prayer , we craue of God , the assistance of his Spirite .

Tim.

What is signified by sighes vnexpressable , or which cannot be expressed ?

Silas .

This is meant eyther intensiuely for such sighes as Quiasunt de re incnarrabil's , sci . vita aeterna . are most feruent , no man beeing able to vtter them , for their greatnesse and exceeding vehemency , or properly for such sighes as wee cannot vtter by any speech , because of their weakenesse and feeblenesse . The godly in whom they Facit gemere plus quam dici potest . be , know not of them , through the infirmity of the flesh , and strength of temptations , they are not aware nor doe know that they doe pray much lesse speake any thing expressedly in prayer ; yet they are grones and sighes wrought in them by the holy Spirite , which though the beleeuers feele them not , yet God seeth and heareth them , for they make a loude cry in his eare , as in Exod. 14 , 15. This is the fitter sence , therefore the better , because it suteth with scope and matter , the phrase also will beare it .

Tim.

What instructions arise from these words ?

Silas .

That the sighes of the heart albeit neuer a word be spoken , be prayers , euen as a desire to beleeue and to repent in a truely humbled heart , be accepted for faith and repentance with God , who will not breake the bruised reede , and accepts the will for the worke : so the desire to call vpon God is prayer in his sight , God will fulfill the desires of them that feare him , Psal. 145 , 19. See Maister Perkins Graine of Mustard seede at large of this point .

Tim.

What vse is to be made of this point of doctrine ?

Silas .

It affoards a singular comfort to the godly , in their afflictions , for that Gods Spirite workes wonderfully in their hearts to list them to Godward , euen aboue that that themselues can perceiue in minde , or bee able to declare in words . Secondly , it serues for to strengthen the weake against a temptation that they cannot pray , whereas they are to consider that if they do but sighe , it is a prayer before God , a desire is a prayer , a continuall desire is a continuall prayer . Thirdly , it repoues hypocrites whoe imagine that they can pray well when they speake many wordes , and yet haue their hearts within voyde of secret sighes and grones which doe accompany true prayer .

DIAL . XXIIII .

Verse 27. But he that searcheth the heart , knoweth the meaning of the Spirite , for he makes request for the Saints , according to the will of God .

Tim.

WHat is the drift of this text , with the summe of it ?

Silas .

To comfort the godly Romanes and all other beleeuers in great afflictions . The summe of the comfort is thus much : that their prayers how feeble soeuer , which come from Gods Spirite , are knowne and granted of God . This is proued by three reasons : First , from the infinite knowledge of God . Secondly , because their prayers are framed after the will of God . Thirdly , because they which pray are Saints and deare to God .

Tim.

Let vs examine these three reasons , and tell vs howe is God sayd to search , seeing he needs no inquisition , but knowes all things without search ?

Silas .

It is true hee doeth so , for his knowledge is infinite , whereby hee knoweth most perfectly both himselfe and all other thinges , euen the most darke and hidden , 1. Cor. 4. 4. But this is a speech borrowed from the manners and doings of men , and applied vnto God for the better vnderstanding of his nature ; for that which men desire perfectly to knowe , that they search for , and by search they come to the exact vnderstanding of things .

Tim.

What is signified here by heart ?

Sil.

The Soule and all that is in it , euen the most secrete thoughts , purposes , and motions , al which God doth most perfectly behold : and this is such a priueledge as agreeth to none saue to God alone , 1 Chron. 28. 9.

Tim.

Yet Paul sayeth that the Spirit of man knoweth what is in a man , 1 Cor. 2.

Silas .

First , a man may know his owne thoughts , and what is in his heart ; but nothing without a man can do it , saue God onely . Secondly , God knoweth euery mans hearte , more perfectly then the man himselfe , 1 Cor. 4. 4. many sinnes which are secret to the committer , are open to God . Psalm . 19. 12. Also many good motions are known to God : but they are vnknown to him in whome they be .

Tim.

But the Diuell knewe the heart of Cayne , Saul , and Iudas , and egged them to wickednesse , where unto hee saw them bent ; therefore God is not the onely searcher of the heart .

Silas .

The Diuell knowes not mens thoughts , till they some way bee vttered , by signes , words , writings , and actions ; God knoweth mens thoughts without these meanes , Psalm . 139. 1. 2. Secondly , the Diuell by obseruing of complexions , doeth gesse at mens inward dispositions : but God needes no such helpes , without which hee perfectly knowes what is in man , Iohn 2. 25. Thirdly , the Diuell knowes but some thoughts at some time , but God knows all our thoughts at all times .

Tim.

What is the reason this belongs to God alone to search the heart ?

Sil.

Because he alone made the heart , Psal. 94. 9. Secondly , because hee alone is the iudge of the world , therefore he must know all secrets , else how can hee righteously reward men according to their workes ? Eccle. 12. 14. Rom. 2. 6. Thirdly , God alone is omniscient or of incomprehensible knowledge , 1 Sam. 2. 2. as hee alone is omnipotent , able to do what he will .

Tim.

What profit is to be made of this truth , that God alone searcheth the heart ?

Silas .

First , it must bridle all men from iudging the inward intentions & purposes of men ; for this is to make our selues to bee God . Secondly , it must holde vs in charity to thinke the best of men where no euill appeares . Thirdly , it should prouoke all men to labour to be as vpright in thoughts before God , as they are iust in dealings before men . Lastly , it may comfort such as feare least their praiers come not vp to heauen , but through their great weakenesse vanish in the ayre , and languish in the middle way : nay that cannot bee , for seeing GOD searcheth the heart , therefore such secrets and requests as are hid from vs , yet bee not hid from him , for hee knoweth the meaning of his Spirite .

Tim.

What is meant here by the meaning of his Spirit ?

Silas .

Such prayers and sighes as come from the inspiration of the Spirit .

Tim.

What is meant by Gods knowledge [ he knowes ? ]

Silas .

His loue and good pleasure , he delights in them , as Rom. 8. 29. & 11. 2. Psal. 1. 6. Mat 7. 23.

Tim.

What is the doctrine from these words ?

Silas .

Euen this , that God taketh pleasure in the weakest prayers of his Saints ; for he knoweth them , as that he heareth them , and in fauour granteth them : the reason is , because they come from the spirite , the meaning whereof God knoweth and embraceth , as a man doeth whatsoeuer comes from himselfe . For as a mother knoweth the cry of her owne Infant though shee seeth it not , and though an hundred other children cry ; and liketh it better than the cloquen t oration and learned speech of some other , who is but a stranger to her : so God is better pleased with the feeble requests of beleeuers , then with the pompous and long petitions of hypocrites .

DIAL . XXV .

Verse 28. Also wee knowe that all thinges works together for the best vnto them that loue God , euen vnto them that are called of his purpose .

Tim.

W Hat is the drift of this text ? Drift .

Silas .

It teacheth a newe comfort to those whichsuffer afflictions for Iesus Christ : it is drawn from the effects which follow afflictions , which are not to bee hinderances , but rather furtherances of our Summe . saluation . The argument may be thus framed : Christians are bound patiently to beare that which is helpful to their saluation ; but afflictions are so ; therfore they must patiently be borne .

Tim.

By what reasons is it proued that afflictions profit vnto saluation such as suffer them ?

Silas .

First , by a reason taken from the generall to the speciall thus . All things serue to the saluation of the faithfull , Order or me thod . therefore afflictions serue also vnto their saluation . Secondly , this is proued by the testimony of all the godly , [ we know . ] Moreouer in this text , be contained the persons to whome these crosses are profitable , they are described by two markes : first , that they are such as loue God ; secondly , they are such as are called of his purpose . This pointeth to the high soueraigne cause , the which moketh afflictions to bee behoouefull for Gods children ; namely his eternall counsell , the degrees whereof distinctly are laid downe in the verses following .

Tim.

Now come to the words , and tell me how we may know that afflictions shall do vs so much good ? Interpretation .

Sil.

Three wayes , first by scripture , Psal. 34. 19. and 50. 15. and 119. Secondly , by experience of Abraham , Noah , The word ( know ) is set against opinion or doubting . and the rest of the godly , who all took great good by their afflictions . And lastly by reason , because the faithfull being Gods childeren , therefore afflictions must not destroy them , but onely serue for chastisements to reforme them .

Tim.

What is the instruction that wee are to take from hence ?

Silas .

This , that all the godly are assured , that the end 1. Doctrine . of all their troubles and crosses shall bee happinesse ; it is not so with the wicked , who cannot know that the end of their aduersity , or prosperity shall be good : and therefore they haue neither sound ioy in the one , nor constant patience in the other ; whereas the godly bee cheerefull vnder the crosse , because they doubt not but that it will be peace at the last . This trueth may be set forth by the comparison of a comedy , of which the spectators knowe that the Similitude . end will be ioyful , though the beginning be troublesome ; and such is the estate of true Christians . Also by the comparison of a tragedy , of which the beholders are sure , that though the beginning be pleasant , yet the end will bee lamentable ; and such is the estate of the vngodly .

Tim.

What vse of this poynt ?

Silas .

First , it confutes the Papists , who teach that men cannot be sure to bee saued , because they cannot bee sure Vse . that they shall stand fast in afflictions . Secondly , it serues to comfort the faithful , and make their afflictions the more easie , seeing it is certaine vnto them , that not onely no harme , but much good will come to them in the end . And it is great reason that men should beare that quietly , which they know will be for their own good at last : as Merchants abide great hazzard , so doe Souldiours too , vpon an vnassured commodity and victory .

Tim.

What is meant by , all things ?

Silas .

It containes whatsoeuer may happen to a man prosperously or otherwise , & whatsoeuer is within him or without him , either good or euill , all Angels , all Diuels , all men wicked and righteous , al gifts of body and , mind , & al defects of both shall returne vnto the good of Inter hoec omnia etiam eaquoe nibil sunt numerantur . Gods Children : yea Augustine stretcheth it so far , as to the very sins of the godly ; after the committing whereof , men become more humble and warie . Which yet is Bernard . not the proper meaning of this place , because it doeth particularly treate of afflictions , and of the crosse , and 〈◊〉 humiliores reddunt & doctiores . Aug. of the good that comes thereof , which is eternall life , or the saluation of our soules ; which being the chiefe good whither all good things tend , is heere called of the Apostle by an excellency [ that good . ]

Tim.

What is meant heere by working together ?

Silas .

It signifies thus much : that afflictions themfelues in their owne nature , doth not bring foorth that good heere spoken of .

Tim.

But how then comes it to passe that they are so profitable ?

Silas .

By the force and vertue of another supreme cause working togither with afflictions ( to wit ) the maruailous Cooperantur , non per se operantur , sed concurrant cum causa operante . Paroeus . goodnesse and wisedome of God , disposing the afflictions of his people to their good . As Ioseph said to his Brethren , Gen. 50 , 20. When ye thought euill against me , God disposed it to good , euen to saue much people aliue : so when as Satan by afflictions meanes to driue vs to despaire , God disposeth them to an happie end , euen to encrease hope , Rom. 5 , 34. For if a Physitian who is but a man , can so temper Hemlocke , or other poysonous things , to make it become medicinable , much more can God so temper and dispose of afflictions , that they shall be wholesome to his children ?

Tim.

What is the Instruction to be gathered from hence ? 2. Doctrine .

Silas .

That afflictions through Gods great mercy , do helpe forwards the saluation of his children ; the reason Reason . heereof is , because they are Instruments whereby the holy Ghost mortifieth their sinnes , weaneth them from the loue of the worlde , stirres them vp to better obedience , quickens their prayers , exerciseth their patience ; & lastly , humbles the pride of their heart , Iob 33 , 16 , 17 , Rom. 5 , 4. 1 Cor. 11 , 32. Psal. 119.

Tim.

What vse is to be made of this point ?

Silas .

It serueth much to strengthen our mindes vnto godly and constant patience . Secondly , to reproue such as faint in their troubles . Also to see how to make our profit of euery thing .

Tim.

Proceede now to the latter part of this verse : & 〈◊〉 me how those persons be described , vnto whom afflictions shall do good .

Silas .

They are described by these three markes : First , they be such as loue God . Secondly , such as are called . 3. they are such as are elected , or called of his purpose .

Tim.

How do these three markes depend one vpon another ?

Silas .

Thus : loue is the effect of Gods calling , and calling is the fruite of Gods purpose . None can loue God , except first he be called , & our calling proceedeth from the eternall purpose of God . Thus our Apostle setteth downe things first more manifest , and afterward thinges more secret : First the effects , and then the causes . For as Gods purpose is the cause of calling , so is calling in order before Faith , and Faith before Loue in order of causes .

Tim.

Tell vs now first what it is to loue God ?

Silas .

It is to set the delight of our heart vpon him , and What it is to loue God aright . to take pleasure to thinke and speake of him , of his properties , word , and workes , with liking and ioy , studying by all meanes in all thingsto set foorth his glorie . They which hate and abhorre God , do the quite contrarie to all this .

Tim.

Whence springeth this loue of God in vs ?

Silas .

From the sence and feeling of Gods loue toward The fountain of our loue to God is Gods loue to vs . vs , 1 Iohn 4 , 19. For it cannot bee that any man shoulde certainly perceiue the loue of God towardes himselfe in Christ for eternall life , but that that loue will constrain him to loue againe , 2 Cor. 5 , 14. Also the goodnesse and mercie of God in Christ , is such a beautifull and amiable thing , as being certainely knowne , it will bee both earneftly loued and desired .

Tim.

Why is it written they that loue God , and not they that are loued of God ?

Silas .

Because it is better knowne to vs , namely in afflictions , what loue we haue to him , then what hee hath to vs : for this is out of vs , the other is within vs ; & God striketh those he loueth .

Tim.

By what speciall note may one know himselfe to be one of their number which loue God ?

Silas .

By an vnfained purpose and endeuour to obey his word , Iohn 14 , 15. If ye loue me keepe my commaundements . Also verse 21 , 23.

Tim.

What is the reason that the Apostle speaking of patience , suffering afflictions , doth rather mention the loue of God , then of our neighbor ?

Silas .

Because our loue to God , is that that maketh the burthen of afflictions more easie and light to bee borne , euen as a man is ready to beare any calamitie for his sake whom he loueth at his heart : thus did Ionathan for Dauid . And as the seruice of Iacob 14. yeares seemed nothing to him , for the loue which he bare to Rahel : so they that truely loue God , will for his sake suffer such aduersities as he sendeth , either for correction or triall ; and this is the reason also why hee rather mentioneth loue then faith . For howsoeuer patience springeth from Faith , yet the next and immediate cause of it is loue . Secondly , it is to put a difference betweene counterfet & sincere faith , which cannot bee seuered from loue , Gal. 5 , 6. whereas they that professe faith , and say they beleeue when they do not , haue their hearts void of al loue either to God , or to their neighbour , or themselues , as appeareth in the example of Cain , Esau , and Iudas .

Tim.

What instructions are we now to gather from this first marke ?

Sil.

Two : First , that the sound loue of God is needfull to all those which shall beare afflictions patiently , Iames 〈◊〉 , 12. First , because it maketh the godly valiaunt , keeping them from fainting vnder the greatest crosses : which is to be seene in the example of the Apostles Paul and Peter , and other Martyrs , who because they loued God , were therefore ready to endure much for him . Secondly , it kindleth their zeal , and maketh them earnestly bent to glorifie God by their constancy .

Tim.

What profit are we to make of this point ?

Silas .

First , it stirreth vs vp to seeke for the loue of God , and for the encrease of it in our hearts , seeing we cannot be patient without it . Secondly , it warns vs by our patient-bearing , to shewe our loue to God , as God by his chastisements shewes his loue vnto vs , Heb: 12 , 5 , 6.

Tim.

What other instructions ariseth from hence ?

Silas .

This : none but Gods children can be patient in afflictions , because none can loue God saue his owne children : therfore they haue but the shadow of patience , and be blockish and sencelesse rather then patient .

Tim.

What vse is of this ?

Silas

It affoords comfort to such as haue patience in afflictions , because this is a testimony vnto them of their adoption . Secondly , it teacheth vs , that wicked men how quiet soeuer they are in afflictions , yet they haue not true patience , but an apearance of it ; they are rather blockish , then endued with true Christian patience .

Ti.

What is the second marke of such as profit by afflictions ?

Silas .

Vocation or calling .

Tim.

What calling is spoken of in this place ?

Silas .

Not that which is peculiar to each , but that which is common to all the Children of God ; which is that worke of the Spirit of God , effectually drawing the elect through the preaching of the Gospell from ignorance and vnbeleefe , vnto true knowledge and Faith in Christ .

Tim.

What is the instruction from hence ?

Silas .

This : seeing the end of our calling is to bring vs to Faith , it must needs be that afflictions shal do them good which are called , because to them that beleeue , there is no condemnation , and therefore all things must serue to their saluation who be called to faith .

Tim.

What is the vse to be made of this point ?

Silas .

To moue vs to seeke for a true calling , because till we be called , and doe beleeue , there is nothing neyther prosperity nor aduersity that can doe vs good . Secondly , to moue them to thankfulnesse which haue this calling , because they haue receiued one of the greatest mercies of God .

Tim.

What is the third marke of such as shall take benefite by the Crosse ?

Silas .

That they be such as belong to Gods purpose , for that which followes plainly teacheth , that this is not meant according to our good purpose , as Origen thought .

Tim.

What is heere meant by the purpose of God ?

Silas .

The decree of Gods election , or the eternall good pleasure of his will , for the sauing of some by Christ , which is , as Augustine saith , a preparation of the benefits and mercies of God .

Tim.

What are we to learne by this , that the Apostle speaks heere of Gods purpose ?

Sil.

That the faithfull are beholden to Gods eternall Augustine referreth this to the purpose not of the elect , but of God . election and purpose , for all the good they get by afflictions , or any other way . For Gods purpose is the soueraigne cause of all that good that is in man or doth happen to man , Rom. 9 , 15. Ephe. 1 4 , 5. 2. Tim. 1 , 9. The reason heereof is , because God hauing once purposed to saue men , it cannot be but that they must haue all good things which belong to their saluation . For God hath purposed the meanes as well as the ende , and will cause euery thing to serue for their good , whom he hath loued from euerlasting .

Tim.

What vse of this point ?

Silas .

First , it reproues such as scoffe at Gods purpose , or attribute any thing to free will or fortune . Secondly , it warneth the godly to acknowledge the eternall goodnesse of God in all things that come to them , and to bee confirmed in the perswasion of it , by such wholesome effects as they perceiue and feele in the course of their life .

Tim.

What may we learne by this , that the Apostle ioyneth purpose and calling together ?

Silas .

First , that the purpose of God for our saluation is manifested in our calling , which is the first fruite of our election , Rom. 8 , 29. Secondly , it serues to distinguish an outward calling by the Gospell , from an inward effectuall calling , which leades to Christ : for all which be called by the Gospell are not called of Gods purpose . Thirdly , to teach that all be not called nor do loue God , but elect ones onely , and that after the time of their effectuall calling .

Tim.

What are we to learne by all these markes together ?

Silas .

That such as are the better by their afflictions , more humbled , and made more obedient , haue a good witnesse that they loue God , and are the called and elect of God ; because none but these can profit by afflictions , vnto sound obedience of the word . Such as had Dauids grace , can say with Dauids words , Since I was as sticted I haue learned to keepe thy statutes , Psal. 119.

DIAL . XXVI .

Verse 29. For those which he knew before , he also predestinated to be made like to the image of his Sonne , that hee might be the first borne , amongst many brethren .

Tim.

WHat doth this Text containe ?

Silas .

A proofe of the former Argument of confort and patience in afflictions , taken from the commodity which they bring , which was this : that afflictions shall turne to the saluation of such as loue God and are called according to his purpose . This the Apostle prooueth by two reasons : the former is taken from the definition of Gods purpose , which is the fore-knowledge of God , predestinating some to be made like vnto his Sonne Christ .

Tim.

How doth the Apostle make this definition serue his parpose ?

Silas .

By reasoning in this manner : Whosoeuer be called of the purpose of God , are fore-knowne and predestinated to bee like vnto Christ . But Christ hauing suffered asslictions , was afterward glorified . Therefore such as God bath called of his purpose , must suffer with Christ , that they may be glorified with him : for being conformed to Christ in temporary afflictions , they must be conformed to him also in eternall glory .

Tim.

What is the other reason to proue that all things worke together , for the saluation of such as are called of his purpose ?

Silas .

It is by an vnchangeable connexion , or knitting of causes and effects together , after this sort . Whom God They which be predestinate , doe not perish , because Gods predestination is not deceiueable . purposeth to saue , them he foreknew ; whom he foreknew , them he hath predestinated ; whom he hath predestinated , them he calleth ; whom he calleth , them he iustifieth ; whom hee iustifieth , them he sanctifieth ; whom he sanctifieth , them he glorifieth . Therefore by reason of this immutable linking of Gods purpose to mans saluation , the faithfull must be brought to glory by afflictions : for it must needs bee , August . that to the sonnes of God which loue him , and are called of his purpose , all things turne to their saluation .

Tim.

What be the parts of this 29. verse ?

Silas .

Two : a proposition , and a limitation . The proposition layeth downe the meanes by which God bringeth Parts . all them to glory , whom he purposeth to call to the likenesse or conformity with Christ his Sonne . The limitation is , that howsoeuer Christ and Christians be like , yet he still hath the preheminence as the elder brother , or as the first begotten .

Tim.

What is meant by this word knew , [ whome hee foreknew ? ]

Silas .

Fore-knowledge of God in Scripture hath a Interpretation . double signification . First , there is in God a knowledge of prescience , whereby God long before knoweth what persons and things , good and euill , shall be in the world present and to come ; this is by Diuines , called ( Gods prescience ) or the knowledge of his prescience , whereof we reade , Acts , 2 , 23. Secondly , there is a knowledge in God of fauour , whereby he knoweth some before hand as his owne , with whom he was well pleased from euerlasting . This is by Diuines called the knowledge of his loue , or approbation , and it is the same which the Apostle calleth his good pleasure , Ephe. 1 , 6. In this sence It is not a prescience of merites and truth , which is the cause of election . the word is vsed , Rom. 11 , 2. as also in this our text , Whom he foreknew , that is , they whom he loued and elected from euerlasting , out of the lost lumpe of mankinde . As the loue which God exerciseth towardes the faithfull , is in Scripture called his knowledge , Psal. 1 , 6. So the decree of his loue from euerlasting , is tearmed fore-knowledge .

Tim.

What is the instruction that we gather from hence ?

Silas .

That God doth not begin then to loue his elect Doctrine . when they bee in this worlde and are regenerated : but hee hath loued them in his decree and purpose from euerlasting . For vnto God those things towardes men were long since purposed and appointed , saith Chrysostome .

Tim.

But if this be true that we are from euerlasting loued of God , how can we at any time be enemies to him ?

Silas .

Though we be loued as creatures , and more loued as Gods elect , yet in respect of inherent and remaining corruption , we are enemies of God , beeing neuer actually beloued , till we be regenerate by the Spirite of God , and haue his image imprinted in vs .

Tim.

What vse is to be made of this point ?

Silas .

First , that God hath certainly loued vs in this it Vse . appeareth , that our election is most firme , so as the chosen must needs come to glory ; because whome God loueth once , hee loueth to the end . Secondly , seeing God loued vs in his purpose when we were sinners , wee ought therefore to loue him againe , and also one another , euen our very enemies . Thirdly , if God loued vs euen when wee were enemies , hee will nowe much more loue and saue vs , seeing wee are reconciled by his Sonne through faith in his bloud .

Tim.

What is the second instruction ?

Silas .

That the eternall good will and pleasure of God , Destinare est rem ad certum sinem ordinare : Praedestinare est proeordinare antcquam ad fi nem mittas . is the spring and fountaine of all spirituall graces now , and heauenly glory hereafter . The reason is , for that the Apostle setting downe the causes of our saluation , nameth the foreknowledge of God as the head and chiefe of the rest : for wee are therefore predestinated , called , iustified , and sanctified , & glorified ; because God knew vs for his own , before the foundation of the world .

Tim.

What vse is to be made of this poynt ?

Silas .

It teacheth that faith , loue , and good workes Vse . cannot bee the cause of our election , because Gods foreknowledge and election is the cause of them . Secondly , it confuteth such as woulde haue our beleeuing and working well , to come in part from our naturall free will ; wheras in trueth they are all the fruites and gifts of Gods eternall election and loue , by which they are giuen to vs and wrought in vs : insomuch that we haue neither good counsell , thought , nor good deede , but that which God hath decreed to put into vs from euerlasting . Ephe. 1. 4. wee are chosen in Christ , ( not because wee were ) but to bee holy .

Tim.

What is it to predestinate ?

Silas .

To predestinate , is to decree any thing before hand , and bring it vnto a certaine end through certain and appointed meanes : If this predestination ( saith Augustine ) can be deceiued , then may God be ouercome of mans sin , which cannot be .

Tim.

What learne we from hence ?

Silas .

That predestination is ioyned vnto foreknowledge as subordinate to it . Gods foreknowledge is no bare and idle thing , but is euer coupled with his decree and ordinance ; whatsoeuer God knoweth or seeth before , hee ordaineth to some speciall end , and vnto that end hee shall at last bring it ; this is it which is here called predestination .

Tim.

If this be so that all things are foreordained of God , howe is hee not the authour of sinnes , for they bee in the number of things ?

Silas .

Sinnes are foreordained of God not as they are sinnes , but as they are the meanes to effect his counsell : thus Adams fall and Iudas treason were foreordained of God , as meanes whereby God did effect and serue his own counsell , in sauing the elect to the praise of his mercy , and condemning the wicked to the praise of his iustice . Secondly , predestinating in scripture may be taken generally and largely , for Gods generall and whole decree touching all things and persons ; or strictly for the decree of election , whereby he hath foreordained some to saluation , as the end ; and confourming to Christ , as the meanes to leade to that end : and so it is here vsed .

Tim.

Wherein stands this conformity with Christ ?

Silas .

In two thinges ; first , in being like vnto him in respect of the end , that as Christ is nowe glorified in heauen , so all that are predestinate shal be glorified with him . Secondly , in being like vnto him in respect of the meanes , standeth thus : that as Christ entred into his glory through holinesse , and suffering afflictions and death ; so they that liue godly and are ready to suffer with Christ & for Christ , are sure to be saued with Christ .

Tim.

What is our instruction from hence ?

Silas .

This : euery one that looketh to inherite eternall life in heauen with Christ , must endeuor to bee like him in this life , they must be holy and righteous as he was , and be ready to suffer afflictions as hee did . The reason here of is Gods eternall decree and ordinance , whereby hee hath appointed it to bee so , that they shall bee partners with Christ in his heauenly glory , whosoeuer shall bee followers of him here in his patience and holinesse ; which are the way we are to walke in , vnto our country which is aboue .

Tim.

What is the vse to be made of this ?

Silas .

First , here is an exhortation to moue vs to liue holily , according to the will of God , and to suffer afflictions with patience according to the example of Christ , as wee desire to haue communion with Christ in his blessednesse . Secondly , heere is comfort for such as suffer any manner of shame , or iniury for Christ and his word ; for this likenesse with Christ in his infirmities , is a witnes that we shall be like vnto him in glory . Thirdly , here is sharp reproofe for such as liue prophanely and shunne the crosse , saying it mattereth not how we liue or what we doe , for wee must be saued if we be predestinate : and if not , then we cannot be saued though we do liue well .

Tim.

How is Christ the first begotten amongst his brethren ?

Silas .

This phrase hath reference to the custome of the Iewes , whose first-borne did excell his brethren , both in power and portion , in dignity and possession : so doeth Christ far excell all his brethren , who are all like to Christ , but not equall with him , neither in nature , office , glory , nor dominion : for by nature hee is God truely , and God-man in vnity of person ; for office , the onely redeemer and mediatour of his Church , therefore onely king and high-priest : for glory and dominion , he sitteth vpon his Fathers throne , hauing a name aboue all names . Phil. 2. 9.

DIAL . XXVII .

Verse 30. Whome he hath predestinate them he hath called : whome he hath called them hee hath iustified : and whome he iustifieth them he glorifieth .

Tim.

WHat doth this text contayne ?

Silas .

The seuerall actions and effects whereby God doth witnes his eternall loue to his elect ones , and by which ( as meanes ) hee bringeth them to their purposed and promised blessednes . Here is the golden chain wherby men chosen are drawne vp , and ascend to heauen : here be the steps and degrees whereby Gods eternall loue , descends to his chosen , and whereby they climbe to their decreed felicity , to which none can come but through these meanes , by which means the elect are sure to attaine it ; yea though they be afflicted here : which causeth them to bear afflictions more patiently and valiantly , in that they perceiue their saluation to be of God , by so many excellent works of his grace , so certainely and vndeceiueably procured and effected .

Tim.

What are the degrees whereby the elect arise and climbe to blessednesse in heauen ?

Silas .

Foure : 1. predestination , 2. vocation , 3. iustification , and glorification : the first of these is done afore all times , the three last of them be performed in time .

Tim.

What doe ye call predestination ?

Silas .

It is an action of God , peculiar to all the elect which are purposed vnto saluation , the rest of mankinde being passed by and left to their corruption and iust perdition . This action of God is not done in time , but from euerlasting , God fore-ordaining his elect , both to the end which is eternall life , and vnto the meanes leading thither , ( to wit ) vocation , faith , iustification , sanctification , the Crosse , also death eyther naturall or violent . The very worde ( predestinate ) is taken foure times in Scripture in this sence , as Rom. 8 , 29 , 30. Ephe. 1 , 5 , 11. But yet the matter and doctrine it selfe is handled in very many places , as Rom. 9 , and 11. Ephe. 1. Mat. 11 , 25. Iohn , 6. and 17 , 6. Acts , 13 , 48. 1. Thes. 5. 1. Pet. 1 , 2. Iude , 4. Reuel. 17 , 8. and else-where often .

Tim.

Some thinke this doctrine should not bee taught , and therefore raile at the teachers of it , what thinke ye , do they well ?

Sil.

No verily , for it ought to be taught to Gods people , and Gods Ministers should sinne if they passed by it . My reasons for this be these : First , because Christ and his Apostles taught it , and their example is warrant enough for Gods ministers . For as the Apostles were followers of Christ in doctrine and life , so ought other Ministers . Secondly , it is a part of Gods reuealed will , and therfore belongs vnto vs , Deut. 29 , 29. Thirdly , it is a speciall ground-worke of comfort and patience vnder the Crosse to knowe our predestination to bee so vnchangeable , strong and firme , as our Apostle doth heere aduertise vs ●●at afflictions though many and great cannot hinder , ●●●t further our saluation .

Fourthly , it is the Mother of all godlinesse , to which a man or woman doth then ( and neuer before ) seriously and chearfully apply themselues , when they vnderstand by Faith Gods eternall loue towards them in their free predestinating to life , 1 Iohn 4 , 10. We loue him , because he loued vs first . Lastly , it begetteth true and ioyfull thankfulnesse , which we will not offer vnto God , except wee know that all good comes of his eternall purpose , without any respect to our worthinesse .

Tim.

But the conceite of Predestination , and that the Predestinate persons must be saued , dooth take away from men all care of Faith , Ministery , Prayer and Good workes , vse of Sacraments , &c.

Silas .

This is a verie slanderous vntrueth , because the Doctrine of Predestination doth necessarily put & commend vnto vs all these meanes ; so farre off it is from destroying them , or extinguishing the care & vse of them : because it is taught , that whome God predestinateth , them he calleth , iustifieth , and glorifieth . Thus vnlikely it is , that Predestination should exclude Christ , the Gospell , Faith , Calling , Iustification , Holinesse of life , as it doth include and inferre all these necessarily . The reason heereof is , because it is wholesomly taught & beleeued , according to Scripture , that God predestinating vnto the end , hath also fore-ordained to the meanes which bring vs vnto such an end , and that immutably and most freely . And therefore it is a grosse error to say this Doctrine breedeth either desperation or licentiousnes .

Tim.

What is heere meant by Calling ?

Sil.

It is that meane or worke of God , wherein his eternall loue in predestinating vs to eternall life , doth first appeare and shew it selfe vnto vs , for till the time of our Calling , the decree of predestination is secret and hidden in Gods counsell : but by our Calling it is made knowne to the elect themselues . For if God doe call all those in time whom he ordained to life before all times , then such as be called , may thereby know they are predestinated , as the cause is knowne by the effect , the roote by the fruit , the fountain by the riuer , so Gods eternal loue by calling .

Tim.

Yet it is written Math. 20. 16. that many are called but few chosen ; whereby it should seeme , that calling is no sure marke of election , and predestination vnto glory .

Silas .

It is true , there is an outward calling by the Gospell onely , which wants the inward grace of the Spirite , to make it effectuall ; this is common to many reprobates , and is no sure token of election , because it brings no further then to the bare knowledge and profession of Christ , and to some generall and sleight reformation , such as an hypocrite may haue ; but not to Christ himselfe by faith in the gospel . But the calling which is both a fruite , and a certain note of predestination , is such a calling , which together with the outward preaching of the word , hath the inward working of the holy Spirite to be get faith in the Gospell ; whereby a man is carried to Christ himselfe to be planted in him , and ioyned to him as a true member , and to be gouerned by his spirit , working in vs obedience to our caller : of this calling our text speakes .

Tim.

What instructions are to bee learned from this which hath beene sayd of calling ?

Sil.

First , how needfull a thing it is for vs to haue the gospell and the preaching thereof , seeing persons of yeares are not ordinarily called vnto the faith of Christ without it , Rom. 10. 14. Secondly , that no Christian must rest in an outward generall calling and knowledge ( though it be a great mercy ) but striue and labour after that especiall and effectuall calling , which is euer coupled with faith and obedience to the Gospell . Thirdly , such as haue this calling , haue exceeding cause to reioyce and be glad , and to bee thankfull to God ; because they haue receiued an vndoubted pledge of Gods loue and their owne saluation , in such sort as they may glory in God , yea euen in tribulations .

Tim.

But what shall we thinke of Infants that cannot heare the Gospell , cannot they haue an effectuall calling ?

Silas .

Yea , all predestinate Infants ( and such wee are to take all the infants of Christian Parents to be , for that they belong to the Couenant , and we know nothing to the contrary , ) they haue an inward calling by the Spirit , though not after the same manner , as persons of discretion and yeares . For the Apostle heere speakes of the meanes , how all the elect are brought to blessednesse : therefore seeing infants are predestinate , as no doubt many be , they must of necessity bee iustified and haue a Calling . For whom hee predestinateth , them he calleth , &c. it is some vnvtterable and vnconceiueable worke of the holy Ghost , drawing them to Christ , either by Faith or Analogie .

Tim.

What is the instruction that ariseth from hence ?

Silas .

That elect infants which dye in their infancie , are endued with a true Faith : for this is the end of calling Scmen aut igniculi Fidel in insantibus . to bring to faith , & elect infants are called , therefore they haue Faith .

Tim.

What profit is to be made of this instruction ?

Silas .

It serueth greatly to comfort beleeuing Parents , whose children are taken away being young , that they be not perplexed with doubt about their saluation . Secondly , it highly commends the mercie of God in that the grace of Election and Faith be extended to vs & our children . The promise is to you and to your Children , Acts 2. I will be the God of thy seede , Gen. 17 , 3.

Tim.

What is the next fruite of Predestination ?

Silas .

It is our Iustification or being iustified , which signifies to be absolued from the guilt and punishment of all our sinnes , and to be accounted iust by imputation of Christes obedience through Faith , Acts 13 , 48. Rom. 4 , 4 , 5 , 6.

Tim.

How proue you that Faith is necessarie to Iustification ?

Sil.

First , because there is nothing but faith alone , which goes betweene Calling and Iustifying . Secondly , Scriptures doe fully teach that our Iustification is by Faith : but yet Faith is not the cause why we are iustified no more than workes . It is onely the Instrument to apprehend Christs Iustice : the true & proper causes thereof How faith doeth iustisie , & not iustify . See 3. Chap. be Gods foreknowledge , election , predestination , & calling , Faith beeing but the Organ and helping cause ( as I said before ) verse 22. chap. 3.

Tim.

What Instruction are we to take from hence ?

Silas .

That wee are freely iustified by Faith without workes : the reason heere of is , because we are iustified at the very instant of our calling , at what time wee beleeue , before we haue done any good worke at all : also because elect Infants which can do neuer a good worke , are both called and iustified , as infants elect , which dye in their infancy .

Tim.

What profit is to be made of this point ?

Silas .

It confutes the Papists , which ascribe iustification to good workes , which are fruites following iustification , therefore they cannot bee causes going before our iustification . Secondly , it conuicteth them of error , which would haue any persons in time iustified before they beleeue . Lastly , it commends vnto vs the necessitie and excellency of Faith , without the which wee cannot be partakers of Christ , nor haue our sinnes pardoned by his death , nor be accounted iust before God , nor be reconciled to God , nor haue peace in our selues .

Tim.

What is the last degree & fruite of predestination ?

Silas .

Glorification : which signifies both the beginning and perfection of our glory .

Tim.

What meane you by the beginning , as also by the perfection of our glory ?

Silas .

By the beginning of our glory , I meane Sanctification Sanctificatio est gloria inchoata : Glorificatio cst sanct ficatio consummata . or holinesse of life in earth , which therefore is termed glory by the Apostle , 2 Cor. 3 , 18. because Sanctification is glory , as touching the inchoation and beginning of it ; and by the perfection of glory , I meane eternal ioy and blessednesse in heauen , in the presence of God .

Tim.

What is our instruction from hence ?

Silas .

That neuer any person shall bee crowned with glory in heauen , which is not first sanctified by grace on earth , enabled by the Spirite to leade a iust and holy life , which is both the entrance and the right way vnto celesti all glory .

Tim.

What profit is to be made of this instruction ?

Silas .

It reproues of solly such as liue loosely and prophanely , and yet expect saluation in heauen . Secondly , it giues great encouragement to all godly persons , to proceede and encrease in holinesse , seeing their sanctification is sure to end in glorification , euen in eternall blessednesse : and that is the reason why the Apostle writeth in the preterperfect tence rather than in the present tence , to note the certainty of it ; which causeth Paul to write as if it were already done ; He hath called , he hath iustified , he hath glorified .

Tim.

Nowe wee haue examined euery particular worde , tell vs what we are further to learne in general , from this whole verse ?

Silas

First , what the holy Catholike Church is ; to wit , a company of men gathered together , not by fortune , or humane reason and policy , or any worthines of their own ; but by the meere mercy and goodnesse of God , soreknowing , louing , predestinating , and calling them , that he may iustifie and glorifie them through his Sonne Christ . Secondly , that predestination is not common to all , because all Election not vniuersall . be not called nor iustified ; and therefore we further learn that all shall not be saued . Thirdly , that the elect cannot fall from grace and glory , because Gods purpose in bringging them through all the meanes to glory , is immutable and infallible . Fourthly , that predestination is most free , Predestination free . and not depending vpon foreseene workes and faith : but vpon Gods eternall foreknowledge and loue , vpon which faith and good workes doe depend . Lastly , that it proceeds either from ignorance or malice , to say , that men pre destinated may liue as they list , or that they neede not care for the worde or 〈◊〉 ; for God ordaines them to the meanes as well as to the end : nay there is no attaining to their ende , but by passing thorough 〈◊〉 meanes as be appointed for the effecting of the righteous counsell of God . Touching the predestination of reprobates , no cause why Christians should trouble themselues therewith , both because Paul passeth by it here , and it doth no whit pertaine to our comforts .

DIAL . XXVIII .

Verse 31. What shall we say to these things : if God bee on our side , who can be against vs ?

Tim.

WHat doth this text containe ?

Silas .

A most magnificall and honourable conclusion , of the whole disputation touching free 〈◊〉 by faith in Christ , from this verse to the end of the Chapter . The summe of this conclusion is the victory and triumph of a iustified person , ouer all the assaults and encounters of all enemies , ouer all temptations whatsoeuer ; there being none nowe which ought to bee feared of a beleeuing person , who is iustified and reconciled by Christ .

Tim.

How doeth the Apostle proceede in describing this glorious triumph of faith ?

Silas .

Hee doeth set downe the temptations which assault faith , both generally in verse , 31. and especially in the rest ; and then hee doth oppose or set against them the contrary causes of comfort , remoouing euery assault with a stronger reason to the contrary part .

Tim.

What is the generall temptation , and how doth the Apostle deale in repelling it ?

Silas .

The temptation is this , that al things on all sides are against godly Christians which beleeue in Christ ; the Apostle in repelling this temptation , first prepareth way for comfort by a question or interrogation , ( what shall we say to these things ? ) Secondly , hee beates backe the assault with a strong remedy ; to witte , that God the Creatour being with beleeuers , they need feare nothing from any creature .

Tim.

Now expound the words , and tell vs what is meant by [ these things ? ]

Silas .

By these words our mindes are carried backe to the matter formerly set downe ; namely , in the 30. verse , as that there is no condemnation to faithfull ones , which be in Christ , that they haue the Spirite of adoption , are sonnes , heires , fellow-heires : but chiefely that out of Gods most free and eternall fore-knowledge and loue they were chosen and predestinated , and had that euerlasting good will of God made knowne vnto them , in their effectual calling to faith , in their iustifying by faith , in sanctification begun , and in the hope of glorification to come . These are the things heere pointed at .

Tim.

What is his meaning in writing this by way of question [ what shall we say ? ]

Silas .

To prouoke vnto a serious meditation of them , that wee may lay better holde of them for our stronger comfort ; for it is as if he should say : Oye beleeuers , now that ye haue heard of the exceeding great and manifold riches of Gods grace and mercy towards yee , which affoards you a whole sea of comforts , why stagger you , or why are ye fearefull and troubled in your great agonies and adueisities ? By that which hath bene said of Gods immutable and aboundant loue in Christ , already so much expressed to you , yee may easily gather what shall follow , for the rest of your life .

Tim.

What learne we from this ?

Silas .

First , that Ministers must not onely lay forth and prooue Christian comforts , but must presse them harde . Secondly , the people must heare comfortable thinges , with a care to apply them vnto themselues , to make vse for future strengthening their hearts .

Tim.

What obserue yee out of the latter part of this verse , [ who can be against vs ? ]

Silas .

Two things : First , a secret temptation , and secondly , a meanes how to ouercome it . The secret temptation is this , that all creatures are bent against true beleeuers , which be Christs members : and indeed it is so , for not onely sinne , Sathan , the world , Diuels , Tyrants , persecutors , heretickes , Idolatours , but euen of the same profession ; as brethren , yea Parents , acquaintance , kinsfolkes , wiues , husbands , brethren , Sisters , Children , they of their owne house are enemies , and such as eate bread with them , lift vp their heele against them . So it was with Dauid , and with Christ , and with the Apostles , and so must others looke to haue it ; which made Chrysestome by an Apostrophe with a question , to rise vp against Palus question ; saying , O Paul , why askest thou who wil be against vs ? now if God bee on our side , who will not be against vs ? for we are hated of all for his sake : this is a heauy triall . The meanes to auoid this temptation , is by this perswasion , that God is with vs . Now God is with vs two wayes , eyther by his generall power to vphold vs , as a common preseruer of all ; or by his speciall care and prouidence , as a propitious father & protector : thus it is meant heere . For he saith ( with vs ) that is , vs whom he foreknew , whom hee predestinated . Hence Augustine hath this sweet meditation , worth our marking : When wee were not , God predestinated vs ; when wee run from him and turned our selues backewards , hee called vs to him : when wee were vnrighteous , then hee iustified vs : when wee were impure , he sanctified vs ; and after a short time spent in his obedience and seruice , he will glorifie vs . Now then , who so fighteth against Gods children , fighteth against God himselfe , their propitious Father , and powerfull protector .

Tim.

What meaneth this word ( If ? )

Silas .

It is as much as because , it is a particle of one who reasoneth , not of one who doubteth .

Tim.

What is our doctrine from hence ?

Sil.

This , the fatherly goodnes & protection of God : being beleeued on , is a sufficient refuge & succour against the whole worlde of enemies and dangers : the reason here of is , because the power of God is infinite , his almightinesse cannot bee resisted , whereas the power of all Creatures is finite and limited : and as God made them by his great power of nothing , so to nothing can hee bring them by the same power . I herefore the world is vanity , the Diuell is a bugge or fear-crow ; men are as a bubble in comparison of the mighty God . Let this be spoken to distressed ones . The godly haue beene greatly comforted with this consideration of Gods being with them ; as the godly Prophet Dauid , Psal. 3. 5. and 27. 1 Sam. 30. 6. and Psal. 23. 4. 5. For as the wicked and vnbeleeuers be vnhappy ( though al the world be with them ) because God is against them : so the faithfull bee happy , because God alone fauours them , though the whole world be against them . Because hee cannot onely preserue them that nothing hurt their saluation : but can cause euery thing to worke for them , and to further their saluation .

Tim.

What profit is to be made of this ?

Sil.

It reproues such as doe so leane vnto their wealth and friends , as that they make no account of Gods helpe : Such was Saul and his courtiers , Psalm . 4. 4. such was Toeg , Psal. 51. 7. such were the wicked Israelites in Ieremies time , which made the arme of flesh their strength , and leaned vpon the broken reede of Egypt : and such are 1 , Tim. 6. 17. all vsurers and couetous persons , whose affiance is not in the liuing God , but in their vncertaine riches , whatsoeuer they say or professe : & therefore in the day of the Lords wrath they shal be as a broken hedge and as a tottering wall , as waxe before the Sunne , so shall they melt away . For as God will saue all that trust in him , so hee will destroy all that doe not . Secondly , heere is a double exhortation vnto all faithfull godly Christians : as first that they be of a valiant and vndanted courage , euen when they want all meanes of helpe , because Gods protection is sufficient for them ; after the example of Moses in Egipt , Dauid amongst the Philistims , and Daniel in Babilon . Secondly , that although all earthly helpes bee present , yet then to make God their onely stay , not leaning vpon second causes , which are as a deceitfull broken bowe , & which cannot do vs any stead , except God blesse them : and here is the trial of a man that truely trusts in God , that as he is not too much cast downe at the absence of means , so hee is not too much lifted vp at the presence of them . Thirdly , this doctrine teacheth that how miserable soeuer godly men bee in the eye of the worlde , yet they are most blessed , because they haue euer more with them , then against them ; God being more able to do them good , then Diuels or men are to doe them hurt .

Tim.

What other instruction learne we from this verse ?

Silas .

We are taught how to iudge when God is with vs ; to witte , not by his patience , or outward benefits , or worldly deliuerances ; for these be common to all sorts of men : but by the effects and fruites of our predestination to life ; as our calling , faith , iustifying , sanctifying , dying to sinne , liuing to righteousnesse ; by our loue to God and our brethren , and by our hope of glory . If we finde these things in vs , then God is with vs ; because these are proper to his elect ones . This serues to discouer hypocrites , and to call the saithfull to a tryall and examination of themselues , whether they haue these things or no : as they may praise God for the graces they shall finde in themselucs , and pray more feruently for supply of all their spirituall wants .

DIAL . XXIX .

Verse 32. Who spared not his owne Son but gaue him for vs all , to death : how shal he not with him , giue vs al things also ?

Tim.

WHat doth this Text containe ?

Silas .

First , a sound proofe that God is with the faithfull as a louing sather , to protect them , and to take care for them . Secondly , an 〈◊〉 to a particular assault touching want , penurie , and extreame pouerty and neede of all thinges . The former temptation was ( de 〈◊〉 mali , ) this is ( de absentia boni ) for lacke of thinges needefull ; 〈◊〉 hauing our Sauiour Christ , they can lacke nothing .

Tim.

How doth he proue that God is with beleeuers ?

Silas .

By an vndoubted signe or fruite of his loue , because he freely gaue them his owne Sonne to bee their redeemer and Sauior , both by merit and efficacy : this is such an argument of his loue , as there cannot be a stronger . Other Fathers giue all to spare and redeeme their children ; but God hauing but one childe , gaue him to spare vs , which are vngodly and his enemies . Of this loue , Rom. 5. 8. Iohn 4. 9.

Tim.

How is this gift set forth in this text ?

Silas .

First by the giuer , God . Secondly , by the meanes and end [ free and precious gift . ] Thirdly , by the substance of the gift [ his owne Sonne . ] Fourthly , by the persons to whome : to wit , [ all elect beleeuers . ] Lastly , by the consequents or appurtenances of this guift . With Christ all thinges are giuen .

Tim.

What learne wee from hence , that God is the authour of this great gift ?

Silas .

That not onely our saluation , but euen the sending of Christ , the worker of it , depends vppon the good will of God . 1 Iohn 3. 16. Rom. 5. 8.

Tim.

What vse is to be made of this instruction ?

Silas .

It confuteth the opinion of merite by workes , for if Christ bee not the soueraigne and first cause of our saluation ( but Gods loue is aboue it ) then much lesse are our workes the cause of eternall life . Secondly , it commends the exceeding loue of God , that hee being so great would respect vs so little : which should moue vs to loue and reuerence him againe , and to expresse it by our sincere and entire obedience to his word , and by suffering for him .

Tim.

What are we to learne from hence , that he sayth God spared not his Sonne ?

Silas .

That this guift for the kinde and quality , is rare and precious ; because things which are rare and excellent vse to be spared , and are seldome or neuer to be spent , but when it is to purchase something which is more deare & excellent . An Emperor of Rome , chused rather to spare Mauritius who dyed most miserably . his money , then to redeeme his Souldiers beeing taken prisoners : but to redeeme vs , God woulde not spare , no not his owne Son ; because no mony nor treasurie would serue the turne , but only the bloud of his Sonne , 1 Pet. Non 〈◊〉 tradid . t , sed occisions . 1 , 18 , 19.

Tim.

What profit of this ?

Silas .

It should warne vs , that wee spare neyther our selues , goods , or any thing how deare soeuer , to please and glorifie God . Shall not God spare his Sonne , but kil him for vs ? and shall we spare to mortify our sinful lusts , to please and honour him ?

Tim.

What learne wee from hence , that the gifte is called [ His owne Sonne ? ]

Silas .

It teacheth ( against the Arrians ) that Christ is God coessentiall to his Father , Iohn 5 , 18. Secondly , it distinguisheth Christ the naturall Sonne , from adopted ones , which are not his proper or owne sons , but by acceptation and grace . Thirdly , it highly extolles the loue of God , which hereby appeares to be very great , by the greatnesse of the thing giuen : If Abraham shewed how he esteemed of God , in that he offered to haue giuen his Son Isaac , how dooth God declare his loue to vs , by giuing his owne Son for vs ?

Moreouer , this serues to comfort Gods people in all their wants & necessities whatsoeuer : for seeing God gaue vs his Sonne , it is not possible that he should keepe any thing from vs , which is good for vs . The reasons hereof bee very strong : First , because Christ is the greatest good thing , he is more worth then a thousand worldes , and he that giues the greatest good , wil not sticke at the lesser . Thus Christ reasons , Math. 6 , 25. If he giue you life , he will much more feede you and cloath you . Secondly , Christ is the Fountaine of all other good thinges : it is for him and through him , that wee haue any thing else that is good ; and al good things come from him , as riuers from the spring , and beames from the Sun ; therefore hauing him we can want nothing , and possessing him , wee possesse all things . The due meditation heereof , affoordes strong comfort , in time of any want or penury : it is not 〈◊〉 . 1 , 5. so forcible a remedy against the temptation of want , to Hebr. 13 , 5. heare God say , that he will not forsake the righteous , & he will not faile nor forsake them , or they that feare him shall lacke nothing that good is ; as to heare and belieue that he hath giuen his Sonne for vs , in whom the sicke , the needy , and disgraced , may finde health , riches , and honour and all things else .

Tim.

What else are wee to learne from the latter part of this sentence ?

Silas .

That Christ , and the things of Christ cannot be diuided , but that he which hath the one , must haue the other ; his person and benefits be inseparable . See Iohn 1 Cor. 3 , 22 , 23 6 , 40. These benefits they are either spiritual , as righteousnesse , sanctification , and redemption , 1 Cor. 1 , 30. or earthly good things , so farre as they are behoouefull for his members : either they be supernal things , as God ; or equall , as Angels ; or inferiour , as the worlde ; all is giuen with Christ .

Tim.

What vse is to be made of this point ?

Silas .

It reproues two sorts of men : First Papists , who shut out the wicked from eternall life , and yet affirme , that they eate Christ in the Sacrament . Secondly , such as would haue vs partake in the benefits of Christ , without partaking with himselfe : as if a branch could haue the iuice and life of the Vine , and not be in the Vine . Besides , it greatly comforts such as be married to Christ by faith : for hauing him , they are sure to haue al his things , euen as a woman maried to her husband , communicates in all his honour and wealth .

Tim.

What are wee to learne from hence , that Christ is saide to be giuen for vs ?

Sil.

It teacheth , that wee haue not deserued Christ , because he is a gift , yea a free and frank gift , proceeding of meere fauour and loue ( as the worde heere signifies . ) Also it stirreth vs vp to thankfulnes , that Christ so holie , so high , so blessed , should be giuen for vs , so prophane , so vile , so wretched .

Sil.

What vse of this is further to be made ?

Tim. It ouerthroweth humane merit of all sorts , seeing no man giueth ought vnto God , but God giueth all that he hath vnto him , and that freely .

Tim.

What more may we learne from hence ?

Silas .

This : whatsoeuer is giuen to any man , if Christ be not giuen withall , it can be no good thing to him , for as hee that possesseth Christ must needes haue all good Iohn 6 , 17. things , so hee that possesseth not Christ , hath no good thing . Aboue all thinges then labour for him to haue him , and iudge all losse and dongue to him .

Tim.

Who are the persons for whom Christ was giuen ?

Silas .

For vs , that is euen Paul and all others which are like him , ( to wit ) such as God hath predestinated and called .

Tim.

But is not Christ sufficient to saue all men ?

Silas .

Yes , he is , were it that all men had Faith to receiue him : but as the Sun giues vs no light without an eye to behold it , nor cloathes warme vs , except we put them on , nor meate feede vs vnlesse it be eaten : so neyther doth Christ auaile any man but beleeuers , of whom there is an vniuersality and a world , as there is a world and vniuersality of vnbeleeuers .

Tim.

What vse of this ?

Silas .

To prouoke all men to labour for to becom true beleeuers : better neuer to haue bin , then not to bee of this number . Note further , that the world [ All ] is so limited to the faithful , as Gal. 3 , 22. that it serueth also to take away the difference between Iew & Gentile , as Ro. 10 , 11 , 12.

DIAL . XXX .

Verse 33 , 34. Who shal lay any thing to the charge of Gods elect ? It is God who iustifieth , who shal condemne ? It is Christ which is dead , yea or rather which is risen againe , who is also at the right hand of God , & maketh request also for vs .

Tim.

WHat are we to thinke of the reading of this Text ?

Silas .

Some reade it all by interrogation or question thus : who shall accuse ? shall God who iustifieth ? whoe shall condemne ? shall Christ who is dead ? &c. containing a reason . Some reade it by question and answere , thus . Who shall accuse ? it is God who iustifieth ; that is , The question hath heere the force of a negotiation , and stronger deniall . no body shall accuse , for it is God who iustifieth : & who shall condemne ? it is Christ which is dead ; that is , no body shall condemne , for it is Christ who is dead , risen , sitteth at the right hande of God , and maketh request . This latter reading is the best , because it is more plaine and casie then the former , which doth obscure the sence , and is against the credite of the greeke Copies , which rcade it not by a continued interogation .

Tim.

What doth this Text containe ?

Silas .

Two things : First , a double assault , implied and folded in the Question , Who shall ? &c. Secondly , it shewes the remedy in the answere , It is God &c.

Tim.

Where is the first assault or temptation ?

Sil.

In these words : who shal lay ought to the charge of Gods chosen ? to lay to ones charge , is a word taken from ciuill Courts , & signifies to accuse , to cal one into law , to enter suite or action against him , charging him with some crime or guilt ; and ( by Gods chosen ) is meant such as be elected of God , vnto life eternall , and doe beleeue the Gospell .

Tim.

What doe ye learne from these words ?

Sil.

That all the merites of Christ , are appropriate vnto elect faithfull ones , for these he dyed , rose againe , sitteth at the right hand of God , and maketh request for them : those God iustifieth , sanctifieth , and glorifieth . Where is then that vniuersall grace by which all and euery are said to be redeemed by Christ effectually ? For of his suffiency is not the question .

Tim.

Now ye haue expounded the words of the question , tell me what temptation against our faith is infolded and wrapt in them ?

Silas .

This : there be sundry aduersaries that will rise vp and accuse vs as guilty of sinne and death , how shall we doe ? And indeed so it is : First , Sathan will charge vs Reuel 12 , 10. Secondly , the lawe of Moses which wee haue transgressed , Iohn , 5 , 45. Thirdly , our owne conscience will accuse vs , Rom. 2 , 15. Lastly , the worlde will accuse vs , as it accused Christ , Iohn Buptist , the Apostles and others . Now it is heauy to haue so many and subtle accusers in such a Court as before Gods tribunall , where the case concernes our saluation or damnation . Now the remedy which Paul doth giue vs against this temptation , is a very fit and excellent remedy , euen this : It is God who iustifieth . And note heere that iustification by absoluing , is opposed both vnto accusation , and condemnation ; from both an elect sinner is freed at his iustification .

Tim.

What is meant by iustifying ?

Silas .

To iustifie , signifies to absolue or acquit from guilt of sinne , and to account or pronounce one iust . That this is the meaning of the worde , may appeare first by comparing this place with Acts 13 , 39. Where the worde iustified , can signifie no other thing then absolution from sinne . Secondly , because it is set against accusing & condemning , which are two actions of iudgment , the one charging a man with guilt and crime , the ther pronouncing punishment vpon him , beeing founde guilty and conuicted . Therefore iustification which is the contrary to both these , must needs signifie the absoluing and acquitting one from guilt and punishment , and the pronouncing of him iust ; and this comes vnto vs by the obedience and death of Christ , being laid holde of by a liuely faith .

Tim.

Now the word is expounded , let vs heare what is the force of the Apostles answere , and the effect of the remedy affoarded vs ?

Silas .

Thus much : that it is in vaine for any to accuse the faithfull , because they haue God , who himselfe is the iudge to acquit them .

Tim.

What is our doctrine from hence ?

Silas .

They ( whose sinnes God pardons and accepts for A Maxime logicall . iust men ) neede not feare the accusation of all their enemies ; the reasons hereof , be these . First , when contraries bee immediate , the putting or granting of the one , is the remouing of the other , as thus . The number is euen , therefore it is not odde : Abraham is in heauen , therefore not in any part of hell . So here , God absolues , therefore it bootes Who shall dis allow whome God alloweth : Gods iudgement seat is highest saith , 〈◊〉 . none to accuse , for if they do , it is to no purpose . Second reason , God is the highest iudge , and his tribunall seate is the supreme iudgement seat ; therefore from thence there is no appealing . As amongst men , persons accused or condemned , may appeale till they come to the highest Courtis so being absolued before Gods tribunall seate , there is no further accusation to be feared ; all appeales from thence , be void and of no force .

Tim.

What vse is to be made of this doctrine ?

Sil.

It must serue to strengthen & comfort vs , in the terrour of conscience , being frighted with the guilt of sinne , the sentence of the law , the cruelty of Sathan : in as much as these either dare not appeare before God , to accuse and charge vs , or if they doe it , it is but lost labour , since GOD the iudge hath discharged vs . Secondly , as it shewes the happines of iustified persons , so it bewrayes the great misery of such as doe not beleeue ; because they bee subiect to the accusation of sin and Sathan themselues , and of the world , and to the condemnation of God and his law .

Tim.

So doe the beleeuers , because they haue sinne still in them , and Gods iustice must needs condemne sinne : how doth the Apostle answere this assault ?

Sil.

Thus , that Christ being dead , he hath in his death made satisfaction ; and where satisfaction is made to diuine iustice , there is no cause to feare condemnation , which doth neuer proceede but against persons who cannot satisfie , neither by others nor themselues .

Tim.

Tea , but what can a dead man profit vs ?

Silas .

Nothing at all , had death swallowed him vp and subdued him ; but Christ once dead is risen againe , and now sitteth at the right hand of God .

Tim.

Hath God a right band , or doth Christ sit in heauen ?

Sil.

No not so , for in heauen be no seates , and God is A speech borrowed from Kings , who set at their right hand their chiefe and greatest Officers and fauourites , as Salomon vsed Bath sheba , 1. Kings , 2 , 19. a Spirit , and therefore is no bodily substance hauing fleshly members ; but the meaning of this phrase is , that Christ liueth in heauen blessedly , and raigneth in exceeding glory and power , not onely as he is God , but also as he is man , being exalted in his kingdome and Priest-hood , and declared king and head of his Church , before God and the Angels , hauing all things subiect to him . Of which singular dignity and honour giuen to him by his Father , reade Mat. 28 , 18. Ephe. 1 , 20 , 21 , 22. Phil. 2 , 9. Col. 2 , 15. 10. 13. 3.

Tim.

What is meant by this , that he makes request for vs in Heauen ?

Silas .

That as he once merited our saluation in earth by dying , so he now continually preserues it for vs in heauen by his intercession for vs ; which is not now in humiliation by kneeling vpon his knees , as in the dayes of his flesh , nor as the Spirite doth by stirring vp requests for vs : but hee now maketh request by the vertue and merite of his death , appeasing his Fathers wrath , and turning his fauour towards vs , so often as wee sinne of infirmity , and seeke for pardon in his name .

Tim.

Tell vs distinctly in what things doth this intercession of Christ consist ?

Sil.

In foure things : First , in his appearing for vs before God , Heb. 9 , 24. Secondly , in his satisfaction once performed to Gods iustice for vs , Heb. 10 , 12. 14. Thirdly , in that his will is , that this satisfaction should euer stead all his members before God , Heb. 10 , 10. Lastly , the consent of God his Father , resting in this satisfaction and will of his Sonne , Iohn , 11 , 42.

Tim.

What is the benefit that beleeuers haue by this intercession of Christ , to whom alone this honour is peculiar ?

Silas .

Exceeding great : for it quits them from all feare of condemnation by Gods Iustice , in respect of theyr sinnes ; because where Christ becomes Patrone for to defend against the sentence of damnation , it is in vaine for sinne , Law , or Sathan , to attempt any thing against beleeuers . Euen as an innocent person is safe , so long as he hath his learned aduocate to answere things obiected , and to pleade his innocency : and as one accused vnto a Prince , is well as long as he hath a friend in the Court to speake for him ; so is it with all beleeuers , who haue the Iudge himselfe both iudge and aduocate , 1 Iohn 2 , 2.

Tim.

What other thing is to be learned from hence ?

Silas .

Two thinges : First , that the sinnes of the elect shall neuer come into examination or inquiry , being all for giuen and couered . Secondly , that Christ Iesus is a sufficient remedy against all things that may trouble or feare the conscience , and that these four maner of waies . First by his death , freeing vs from sinne and damnation . Secondly , by his rising againe , getting righteousnesse & victory ouer all his enemies . Thirdly , by being at the right hand of God , he sheddeth downe the holy Ghost vpon vs with his sauing graces . Fourthly , by his intercession , he effectually applies vnto vs all his merites , and For Christ to make intercession , and to pray , is not to bee taken properly , but to shewe the good will of the Sonne to vs , as Chrysostome noteth . continually preserues vs in the state of grace and saluation . Therefore all that seeke for any soul comfort , from any thing in heauen or in earth , in themselues or others , they are most miserably seduced ; for Christ is alone sufficient both to merit and preserue our saluation vnto vs . Away then , & with abhomination cast away those blasphemous prayers and professions of Papistes , touching the blessed Virgin Marie , calling her Queen of Heauen , our hope , our onely hope , our health , our saluation , our comfort , refreshing , and our ioy , our deliuerer from danger , our refuge ; and calling vpon her in life to defend , in the houre of death to protect , to entreate God the Father not as intercessor , but with authority to command the Son Christ as a Mother , with such like horrible impieties vnto her and to the Crosse , and to Thomas Becket , and to Saint Francis , as their owne rotten Bookes do witnesse .

DIAL . XXXI .

Verse 35 , 36 , 37. Who shall separate vs from the loue of Christ ? Shall tribulation , or anguish , or persecution , or famine , or nakednesse , or perill , or sword , as it is written , For thy sake are we killed all the day long , we are counted as Sheepe for the slaughter : neuerthel esse in all these thinges wee are more then Conquerors , through him that loued vs .

Tim.

WHat is the drift of this Text ?

Silas .

To confirme and comfort faithfull hearts against a new and most daungerous assault made against their faith , by sundry greeuous crosses and enemies , by which Satan endeauoureth to shake out of the minds of the godly , the perswasion os Gods loue toward them : men through weaknesse being apt to thinke , that they are not loued of God when they are sore and long afflicted ; as if troubles and calamities were so many testimonies of his anger and wrath , as Dauid complaines , Psal. 13 , 1. And against this temptation they are heere strengthned .

Tim.

What be the parts of this Text ?

Silas .

Two : First a question , verse 35 , 36. Secondly , an answer , verse 37. The question containes two things : First , a rehearsal of the particular calamities which fight against the beleeuers , and seem to wrest out the sence of Gods loue from them , verse 35. Secondly , a confirmation of the last calamity , to wit the sword , by testimonie of Scripture , verse 36. The answere containes a notable consolation from the contrary euent ( to wit ) the most wholesome yssue of calamities and crosses , wherein the beleeuers are not onely not ouercome , but do ouercom , yea do more then conquer . This euent is set forth by the cause , which is the vnchangeable loue and assistance of God through him that loued vs .

Tim.

What is meant heere by the loue of Christ ?

Silas .

It is taken heere not actiuely , for that loue wherewith wee loue him ( as if our constancie were called in question , as Augustine and Ambrose thinke ) but passiuely for that loue wherewith the faithfull are beloued of Christ , as if the sence of that could be shaken out of their hearts . That this is the meaning , may appear by the end of the 37. and 39. verses , which expound it of Gods loue to vs . Also it appeares by that which goes before our Text , for Paul had spoken of Christs loue to vs , witnessed by his dying for vs , rising againe , sitting at the right hand of God , and making request for vs ; all which proueth his great loue toward the elect .

Tim.

How may it bee further knowne , that the sence of Christs loue is heere to be vnderstood ?

Silas .

By Pauls scope , which is to comfort beleeuers , who would haue no comfort of Christs loue except they felt it , as Rom. 5 , 5. Againe , it is the sence and perswasion of Christs loue , that Satan by crosses seekes to wrest from vs .

Tim.

What learne we from hence ?

Silas .

A good Lesson , which is this : the godlie must make reckoning to haue the perswasion of Gods loue assaulted and sore shaken . The reason is , because it is a notable aduantage to Satan , and hurt to Gods children , to doubt of Gods loue to them . For then Satan may bring in impatiency , despaire , dulhesse in Gods seruice , disobedience , loosenesse of manners , and all iniquity , which we are kept from by the sence of Gods loue , quickning our loue , and causing to hope in him wel & constantly .

Tim.

What is the vse of this point ?

Sil.

It warneth the beleeuers to arme themselues against this assault , labouring by all meanes to setle their hearts more and more in the assuraunce of Gods loue , holding fast that truth , that Gods loue is most constant , and nothing in the world can be of such force as to hinder it , much lesse to plucke it away , so as sin and security be taken heed of . This was Pauls perswasion for his part , verse 28. and pray vnto God that yee also may bee thus perswaded , and striue mightily for it .

Tim.

Now shew vs particularly what things they bee which be contrary to our perswasion of Gods loue ?

Sil.

They be either crosses and calamities whereof he rehearseth seauen ; or enemies , whereof he mentioneth nine in number .

Tim.

Shew vs the meaning of these calamities in particular .

Sil.

First , by tribulation is meant euery thing which presseth or wringeth , to wit ; any vexation . Secondly , by anguish , is meant streightnesse of place properly , but ( by a Metaphor ) preplexity of minde , when one knowes not what to doe ; an example heereof , we haue in Ichosaphat , 2. 〈◊〉 . 20 , 12. Thirdly , by persecution is meant some extreame violence offered by Tyrants and wicked men , to our goods , name , person , or life . Fourthly by famine , is meant hunger , through wante of victuals to sustaine our life . Fiftly , nakednesse signifies want of apparell and cloathing to couer and defend our bodyes from cold . Sixtly by perill is meant dangerous distresses which put a man in perill and ieorpardy , such as Paul reckoneth , 2. Cor. 11 , 25 , 26. and Heb. 11 , 36 , 37. Lastly , by sword is meant slaughter , cruell tormenting , death , or punishment by barbarous sauage bloud-shed , as happened to Abell , the Prophets , and Christ , and holy Martyrs .

Tim.

What obserue you in this particular rehearsing of calamities ? Seeing Christ suffered for euill seruants , why should not we suffer for a good Lord ? we had profit by his sufferings , he can haue no profit by our passions . Ambrose .

Silas .

First , what heauy and hard things the godly are subiect vnto for their profession sake , others haue felt these things , and we must prepare for them . Secondly , the Apostle by reckoning vp the most bitter things , would teach vs , that seeing these things cannot put out the sence of Gods loue , neither any else in the world can doe it . For what can goe beyonde these for smarte or shame ?

Tim.

But how is it proued by the Apostle , that the faithfull are subiect vnto the sworde and bloudy slaughters , for the Gospels sake ?

Silas .

By a text out of the psalme 44 , verse , 22. For thy sake we are killed all the day long , we are counted as Sheepe for the slaughter . ( All the day ) may signifie all times of this life ; or without intermission : or all the time of the world .

Tim.

What things doe yee note from this testimony of the Psalme ?

Silas .

First , that Christians are subiect euen to death and slaughter , as well as other calamities . Secondly , that They are slaine without any resistance . in this respect wee are like vnto Sheepe ( not which are fedde for wooll or store ) but such as are appointed for the kitching . Thirdly , they are put in mind to be meeke and patient in suffering of death , euen as sheepe are vnder the Butchers hand . Fourthly , that death doth continually hang ouer their heads , euen all day long , either for that they are ready euery day to dye if neede require , or because their continuall dangers are so many deaths as it were . Lastly , that the cause of the death of Gods Martyrs , is not any crime of their owne , but their sincere faith and profession of Christ , ( for thy sake ) as Math. 10. for my names sake , and Mat. 5.

Tim.

But what is the comfort of the faithfull against all these terrible things ?

Silas .

Euen this , that in all these things they are more then Conquerors . The meaning heereof is , that true beleeuers in their miseries they doe not onely not fainte and are ouercome , but themselues get a glorious victory ouer their crosses and persecutions , both by their patient wearying and vanquishing the persecutors , & themselues brought to heauen .

Tim.

But how may this be , that the slaine and conquered should yet be Conquerers ?

Silas .

Indeed this is a paradoxe , and strange to carnall reason , yet it is most true in this spiritual warfare , howsoeuer it be otherwise in the bodily warrefare . For the Saints when they suffer and are killed , they are not onely patient , but reioyce and glory , which is the parte of victours , Rom. 5 , 3. Secondly , because by their constancy they doe euen daunt the minds of their persecutors , who rather seeme to bee ouercome , then the Martyrs which suffer . Example heereof in the Pharisies , Acts , 4. and in Iulian the Apostata , whose cruelty was conquered by the patience of the Martyrs . Lastly , of some of the Romaine persecutors , in the ten first persecutions , whose barbarous sauagenesse was euen tired with the stedfastnesse of the Saints in suffering . Thirdly , the Diuels practise is by crosses to wrest from Gods children their confidence in Gods loue , which is rather increased by this meanes , Rom. 5 , 5 , 6.

Tim.

But whence haue they strength to be so stedfast to hold out and to conquer ?

Silas .

Not from themselues who are farre vnequall for so great a battaile , but from the helpe and aide of God confirming and establishing them . The cause that mooueth God to affoord this strength , is his great loue which he beares them in Christ , ( Through him that hath loued vs . )

Tim.

What is our lesson from hence ?

Silas .

That the victory which beleeuers doe get ouer all their troubles , depends not vpon their owne power or merites at all , but meerely , solely , and wholy in the loue that God beares them in Christ , see 1. 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.

WHat 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 , and an illusion of the diuel . Their reasons be , First because none can be certaine of his perseuerance in grace , contrary to Rom. 8 , 29 , 30. Secondly , Duplex persuasio : vna fidei , altera charitatis : haec aliquando sallitur , illa nunquam . Lutherus . because they finde the word heere Englished [ Perswaded ] to be elsewhere in Scripture applyed vnto coniecturall knowledge , as 1 Thess. 1 , 4. Rom. 15 , 14. 2 Tim. 1 , 5. Heb. 6 , 9. The cause whereof is , because in these places the Apostle speaketh not of his own , but of the faith & election of others , wherof we can haue but a charitable perswasion . The second vse of this doctrine , is to prouoke all that finde not this certaine perswasion of Gods loue , to labor for it , and those which haue it , to be exceeding thankfull to God for it .

Lastly , this reproues those that build their perswasion of Gods loue and their title to eternall life , on grounds which be probable onely , as because they are baptized , and haue knowledge and make protestation , and come to Sermons and Sacraments , and do some good things , and refraine from some euil things , and haue bin manie waies blessed and holpen of God ; for al these things are common both to good and bad which liue in the bosom of the Church . See Eccl. 9. 2. 1 Cor. 10 , 1 , 2 , 3 , 4. Hypocrites may haue , and many haue them all in a farre greater plenty and proportion , then very many of Gods children haue them .

CHAP. IX .
DIAL I.

Verses 1 , 2 , 3. I say the trueth in Christ , I lye not , my conscience bearing mee witnesse in the Holy Ghost , that I haue &c.

Timotheus .

WHat doth the Apostle handle in this Chapter ?

Silas .

In this Chapter and the two following , Paul entreateth of that great mystery , of diuine election and reprobation , and of the reiection of the Iewes , and the vocation of the Gentiles depending thereon .

Tim.

How doeth hee fall into this dispute and argument of Gods eternall predestination ?

Tim.

Of this , diuers men iudge diuersly : they all so agree in the matter of his treatise , as yet they vary about the coherence and knitting of these three following Chap ters to the former . Some thinke that he climeth vp to the mystery of election , that he may lay foorth the fountain of faith and iustification ; and so proue them to be free and independant vpon vs . Others say this depends on Chapter 3. verse 29. where the Apostle hauing prooued righte ousnesse by faith ; now he setteth on the other thing , to proue that it comes without respect of persons , both to Iew and Gentile which beleeue , and that according to election . Others fetch the coherence from verse 30 , or 38. 39. of the eight Chapter , thus : If God will glorifie whome hee foreknewe , and the faithfull cannot bee separated from Gods loue ; how comes it that the Iewes whome God foreknew once , and which are Gods onely people , are now cast out and repelled from grace and glory ? Vnto which he answereth ; that all which be Iewes by carnall generation , be not the people of God vnto whome the promises doe belong , but the elect alone , whether Iewes or Gentiles . But I take it rather this to be the reason of the connexion , that against the former doctrine of iustification by faith , the vnbeleefe of the Iewes might bee obiected thus : If Pauls doctrine bee true ( which hitherto hee hath taught , of the right way of being iustified and saued thorough faith in Christ ) why doe not the Iewes approue and embrace it ? either the Iewes are none of Gods people , or the doctrine and promises of grace belong to them ; if not to them , then how is God faithfull in keeping promise , seeing hee sayed hee would be their God ? Vnto which the Apostle answereth , that the Iewes obtained not righteousnesse and saluation by Christ ; because many of them were vnbeleeuers . The reason of this is , because they were reprobates ; for such as were elect did beleeue and were iustified and saued , which is sufficient to proue God true of his promise , which was neuer made but to Abrahams spirituall seede , not to such as came of him according to the flesh .

Tim.

What be the parts of this Chapter ?

Silas .

Three ; first , a graue protestation of Pauls sorrow , in behalfe of the Iewes which beleeued not in Christ , vnto verse 6. Secondly , a defence of Gods promise against humane reason , to verse 24. Thirdly , a declaration of the mystery touching the calling of the Gentiles , and refusing of the Iewes , by the oracles of the Prophets , which did foretell the one and the other , to the ende of the Chapter .

Tim.

Why did Paul beginne with protestation of his sorrow ?

Silas .

To auoide the offence of the Iewes , who were likely to take indignation at this doctrine ; therefore hee vseth an insinuation to gaine their good will : for which purpose he also prayseth them , ver. 4. 5. Which commends the wisedome of the Apostle , in preuenting the contempt of his doctrine .

Tim.

What doth he performe in these three first verses ?

Silas .

Hee layeth downe or propoundeth the trueth : Secondly the greatnesse : Thirdly the cause of his sorrow . The trueth and greatnesse of his sorrow , he proues by a sacred oath , calling Christ , his conscience , and the Holy Ghost to witnes that it was so , that he did truely and great ly bewaile their case .

Tim.

What instructions are we to learne out of this first verse ?

Silas .

That a Christian must alwaies speake trueth , but especially in an oath ; the reason is , because an vntrueth vttered in an oath , is not onely a lye , but it is a periurie , which is a greater sinne . Secondly , because by such vntrueths , Gods name is dishonoured , when hee is called to witnesse a false matter , who is the auenger of all falsehoode .

Tim.

What vse hereof ?

Silas .

It admonisheth all men to take heede what they affirme or denie vpon their oath , that it be no vaine matter or vncertaine and doubtfull , or vntrue or false : but such as they know to be most certaine and true .

Tim.

What further instruction from hence ?

Silas .

Hence wee learne what an oath is , by whome we may sweare , and in what forme of words .

Tim.

What is an Oath ?

Silas .

A confirmation of some hidden trueth , necessary to be knowne , ( and yet not knowne to others ) by appealing to the witnesse and iudgement of GOD , who is the searcher of hearts , and punisher of periurie , 1 Kings 8. 32. Heb. 6.

Tim.

By whome may we sweare ?

Silas .

By Christ Iesus and by the Holy Ghost , as well as by God the Father , which doth plainly proue the deity of An Oath a part of Gods worship . Christ and the Spirit : as also that it is a sinne to sweare by any Creature , because they are not the searchers of hearts , nor punishers of secret periuries ; also because swearing Deut. 6. lawfully , is a part of Gods worship , Deut. 6. 13.

Tim.

Why then doth Paul put his conscience in the Oath , it being a creature ?

Sil.

His meaning is , that what his conscience knew to be true , Christ & the Spirit also knew it more perfectly .

Tim.

In what forme is an Oath to be taken ?

Silas .

Thus : I speake the trueth and lye not , Christ bearingmy conscience witnesse .

Tim.

What thinke ye of these wordes , as Pharaoh liueth , as thy soule liueth , or verily verily ? Gen. 42. 15. 1 Sam. 17 , 55. Iohn 3 , 5

Silas .

They be earnest asseuerations , affirming weightie things somewhat grauely and vehemently , but are no Oathes .

Tim.

Why doth Paul say , I speake truth and lye not ?

Silas .

This is spoken after the manner of the Hebrues , who say one thing twice for plainnesse . Also , one may speak truth , and yet lye : the thing may be a truth which one speakes , and yet he thinke it a lye . This Paul disclaimes , professing sincerity of mind , as well as truth in his words , he is no Equiuocator .

Tim.

What other things do ye learne from hence ?

Silas .

That though ones conscience bee a thousande witnesses , ( euen a good conscience as well as an euil ) yet Christ and the Spirit are greater then the Conscience , & seeth more and further , 1 Iohn 3 , 20. Again , from hence we learne , that a Christian may take a priuate oath lawfully , though it be not before a Iudge or Magistrate . Example heereof wee haue of Abrahams seruant , Genef . 24 , 3. of Rahab and the Spies , Iosh. 2 , 12. and of Paul in this place ; it appeareth also by the nature and end of an Oath , Heb. 6 , 16. but it is to bee done in graue and important cases , and not in light and trifling thinges ; but when it behooues and concerneth Gods glorie , and the saluation or some great good of our neighbor , that some doubtfull thing should be confirmed with an oath . Thus was the case heere : it was necessary the Iewes shoulde know and beleeue , that Paul had true and great sorrow for them , least vpon suspition of his 〈◊〉 toward them they shoulde haue despised the Doctrine of saluation brought to them by his writing , to their owne destruction , and Gods dishonor : therefore hee gaue an oath as a pledge of his truth .

Tim.

What vse of this point ?

Sil.

It reproues such as take rash Oaths , as prophane persons do . Also such as refuse lawfull oathes priuate or publicke , as the Anabaptists do .

Tim.

May not one refuse to sweare , rather then to lay ones hand on a Booke ?

Silas .

No : for that is nothing to the forme and substance of an Oath , which is one among all Gods people ; but a circumstance and ceremony which is diuers in diuers Countries . The Iewes laide theyr hand vnder the Thigh , Genes. 24 , 3. Also , they lift vp their handes to heauen .

Tim.

How is the greatnesse of his sorrow set forth ?

Silas .

First , by the measure of it , it was great . Secondly , by the length of it , it was continual . Thirdly , by the subiect of it , it was in the heart .

Tim.

What is meant by heauinesse ?

Silas .

It is a griefe arising either from feare of some euill Dolor est morbus excrucians animum & ex malo vel imminent vel presente oritur . Cicero . at hand , or the seeling of some present euil vpon our selues or others : as ioy is a sweete motion of the heart from hope of som future , or sence of some present good . And whereas he saith , that his heauinesse was ( great ) he meaneth that his griefe was not small or ordinary , slight or meane , but very vehement and greeuous , such as did sore vexe him .

Tim.

What manner of sorrow is that he speaketh of ?

Silas .

It signifies such a greefe and paine as woemen in trauell feele , which of all bodily sorrows is most sharp and bitter ; such was the torment that Paul had in his minde for the Iewes .

Tim.

But why doth he call this sorrow [ continuall ? ]

Silas .

To shew , that howsoeuer the paines of a woman end at the birth of a childe , or shortly after ; yet hee in his sorrow , could finde neither remedie , meane , nor end .

Tim.

What Instructions may we gather from these wordes thus opened ?

Silas .

First , they teach vs that Gods children bee not stockes , blockish and sencelesse . Secondly , that we ought to bee touched with a feeling one of anothers misery . Thirdly , that aboue all other miseries we are bound exceedingly to grieue for the vnbeleefe and destruction of others , because that is the greatest euill , and therefore it should most affect vs . Fourthly , it is best knowne what loue we beare vnto others , by our griefe for their harms . For thus Paul seekes to confirme his great loue towards the Iewes , by witnessing his great greefe which he conceiued for them .

Tim.

What vse is to be made of this last instruction ?

Silas .

It conuicteth such to be void of Christian charity as are not affected at the hurts and harmes of others , especially at their spirituall dangers and miseries ; no griese , no loue .

Tim.

What was the 〈◊〉 of his heauinesse ?

Silas .

His ( heart ) which is the sense both of life and affections : which may put vs in mind that the sorrow which Paul had for the Iewes , was most bitter and dangerous . The reason heereof is , because there is no sorrow like vnto that which presseth the heart , for it doth by little and little quench the vitall spirits , and oftentimes bringeth death with it , if it be immoderate : many haue suddenly dyed of hearts sorrow being extreame .

Tim.

But what might be the cause of this extreame sorrow of the Apostle ?

Silas .

The damnation of the Iewes for their vnbeleefe sake , because they reiected the Gospell , & refused Christ , as appeareth in that he wisheth himselfe to be separated from Christ for them , it argues that they were separated from him , else there had beene no cause of such a wish .

Tim.

What is it to be separated from Christ ?

Sil.

To be remoued and put from the fauour of God , from the saluation purchased by Christ , & from al hope of it , and in a word to perish and bee condemned for euer . For without Christ there can bee no grace of God , no saluation , no hope of being saued , nothing but condemnation .

Tim.

But did Paul well in praying for his owne damnation ? or whether was it his prayer that he might perish ?

Silas .

The truth is , Paul makes no such prayer , and if A thing vnheard of , that for Christs sake one should wish to be separated from Christ . Hierom Like to that of Christ , Father if it be possible . So ought Moses prayer to be vnderstood , Exod. Blot me out , &c. he had , he had sinned greatly in praying vnlawfully and vainely . The reasons be , first because his prayer had crossed the constant purpose of God , and his owne certaine perswasion spoken of in the former Chapter . Secondly , Paul was not bound to preferre the saluation of the Iews before Christ and his grace .

Tim.

If he did not make a prayer heere to bee cut off from Christ , what then thinke you of it ?

Silas .

The sence of the Apostles words is thus much : that he could haue wished to be cut off from Christ , and so to haue deliuered the Iewes from damnation , by the losse of his owne saluation , had it beene possible . For the speech is conditionall , ( if it might haue beene ) hee could haue wished to be damned for them , that he being but one , had rather perished then such a multitude . Like vnto that speech of Dauid , wishing that hee might haue dyed for his sonne Absolon : which as it bewrayeth Dauids affection for his sonne , so this sufficiently discouers Pauls exceeding great affection for the Iewes , how great it was . But as Dauid knew that his life could not redeem the death of his sonne ( being already dead , ) so it fared with Paul .

Tim.

Whom doth he meane heere by his brethren ?

Silas .

The Iewes which were his kinsmen , as beeing all Israelites of his stocke and bloud : and wheras he saith for his brethren , he meaneth in their stead and roome , or in their behalfe , as Christ is said to haue dyed for vs .

Tim.

What are the doctrines to be learned from this verse ?

Silas .

It teacheth that Christians must be carried with a great desire of others saluation , and namely of such as neerest vnto them , as their kinsmen , children , seruants , stocke or linage . The reason is , because saluation is the greatest good wee can procure to any , therefore in the furthering of it , our loue should most appeare .

Tim.

What profit is to be made of this point ?

Silas .

It reproues such as earnestly desire other good things to theirs , but are cold in descrying and seeking the chiefe good . Secondly , it comforteth all that finde any measure of this desire in them , that they are guided by the Spirit of God . Lastly , it exhorts all men to striue for a greater measure of it , because it will be a witnes that they are led by the same Spirit that was in Paul .

Tim.

What other instruction from hence ?

Silas .

It proues that Christs loue exceedes all loue , because hee indeed was made that for vs sinners and his enemies , which Paul could haue wished to bee made for his brethren , which is , to be a curse , Gal. 3. 13.

Tim.

What vse of this ?

Sil.

It warneth vs after Christs example ( especially Pasiors ) deeply to loue & thirst after one anothers saluation . Secondly it rebukes all others , which either by counsell or euill example , helpe forwards others damnation , or by keeping away the meanes of eternall life wholly or in part , in substance or degree .

DIAL . II.

Verses 4 , 5. Which are the Israelites , to whome pertayneth the adoption , and the glory , and the couenants , and the giuing of the law ; and the seruice of God , and the promises : of whome are the Fathers , and of whome concerning the flesh Christ came , who is Codouer all blessed for euer . Amen .

Tim.

WHat is the drift and purpose of this text ?

Sil.

To render reasons of his deep loue and griefe for the Iewes , for whose sake hee would haue wished himselfe accursed and destroyed , to haue had them saued , & this his exceeding charity he now doth expound , and set forth the true reasons thereof .

Tim.

From whence are these reasons drawne ?

Silas .

They are all taken from the noble properties of the Iewes , and those adioynts or qualities which are in number ten , whereof now wee will speake in order . The first is , that they were his brethren or kinsmen according This was a priuate condition , next is publike . to the flesh ; this is a great occasion to make vs loue our neighbour so much the more , as Christ did this nation , and his owne mother , and as nature teacheth euen heathen to doe , as 1 Tim. 5. 8. Their second property is , that they were Israelites ( that is , Gods people ) such as were Princes and conquerers of God . This name God for honour sake The chosen people of God , his flocke , his sheep , his lot , his inheritance consecrated to the true God : not as Athens , I : elos , Sicilia , were dedicate to false Gods , which yet they reckned their honors . gaue to Iacoh who ouercame God in wrestling , see Genesis 33. 38. thereof called ( Israel : ) and he thought it an excellent blessing , to haue his children called by his name ( Israel ) as ye may see in his prayer , Gen. 48. 16 And this is the second cause of his so great griefe for their destruction , that a people consecrated to the true God , who delighted to be called the God of Israel , should 〈◊〉 . The third property is adoption , by which wee are not to vnderstand that eternall adoption peculiar to the elect , whome God purposed before all worlds , to make his children in Christ ; and accordingly doth actually adopt them in time , when he calleth them effectually : but the external adoption , to be accounted and esteemed the onely Church of God , all other Nations and people being passed by and Ephe. 1. 4 5. refused : by vertue of which dignity , God himselfe calleth Israel his Sonne , yea his first borne , yea his treasure , &c. Exodus 4. 22. and 19. 5. 6. Deut. 32 , 8. 9. Iere. 31. 20. I am their Father , and Ephraim is my childe and first borne . And this is the third cause of his sorrow , that they should be lost which had so worthy a priuiledge .

Their fourth property is the [ glory , ] by which is meant the Atke , which was a token of Gods presence ; 1 Sam. 4. 21. 22. There also God hearde the prayers and prayses of his people , and gaue forth oracles vnto such as sought them ; and in regard of it , the Temple is called the habitation of his glory , or the place where his honour dwelleth , Psal. 26. 8. Therefore no people ( as it is in Deut. ) so noble to whom God came so nigh as to this people . Now what a griefe to a good friend is this , that such a nation should be cast out and anathanized .

Their first priuiledge and quality was the couenant , that is , the Table of the couenants , by a Metonymie : and hee speakes in the plurall number , because there were two Tables , Deut. 9. 11. in these God wrote with his owne hand his Morall Lawes and Statutes . Some vnderstande it of the couenant which God often made with this people for eternall life by Christ , howbeit this was but one , howsoeuer it was often renued with Abraham & Isaac , &c. Also the promises which are after named , cannot be seuered from the couenant which stoode in promises of eternall and temporall happinesse .

The sixt property is the giuing of the Law , to wit ; the iudicial Law for the Common-wealth , which surpassed all the Lawes of Solon , 〈◊〉 , Numa , Draco , Themistocles , and Mines . For they came from heauen ( God being the immediate authour ) and were full of equitie , a meruailous credit and renowne to this Nation , as Deut. 4 , 8 , 32.

Their seauenth property was ( the seruice of God ) euen the Priest-hood , with such outward rites and sacrifices wherein God would be lawfully serued of the Iews till Christ : and this was the ceremoniall worship , Hebr. 9 , 1. This was so perfect , that nothing could be added to it . The eight property was the promises both Legall , promising life on condition of keeping the law perfectly : also Euangelical , promising remission of sinnes with saluation in heauen , to the beleeuers in Christ , temporal promises , and eternall promises , and of the calling of the Gentiles . No people had such promises , by which God sought to alure and inuite this people to his obedience . Their ninth priuiledge and dignity , was , that of them came the Fathers ( that is ) they bee the off-spring of the Patriarkes and holy men , whose praise is in the Worde , which also had the promises of Gods mercie vnto theyr posterity , for a thousand generations , Gen. 17 , 4. Com. 2. and this is no vsuall commendation , to come and to bee borne of such noble progenitors , as Abraham , Isaac , Iacob were , by whose example they might haue great help to piety , and pricks to godlinesse , yet so farre to degenerate as now the Iewes were , this could not but much greeue the Apostle who much loued them . The last dignity All these ren thinges , they be not virtues of the 〈◊〉 but guiftes of God , to keepe them from pride , Chrysust . of the Iewes is , that of them came ( Christ concerning the flesh , ) a most high excellency , that he who was the eternall Sonne of God , did vouchsafe for to take his man-hood of the Iewes , and to haue the same parents and ancestors ( as he was man ) as they had . Now that such a soueraigne fauour as this should not onely not profite them , but turne to their destruction , through their wilfull blindnes , no maruaile it Paul did grieuously mourne for it .

Tim.

Wherefore is this added , [ who is God ouer all ? ] Chrysost vnder standeth it of Christ the Sonne . If beside Christ they cannot find any other person to whom these words may be referred , let them leaue this glory . Ambr.

Silas .

To shew that Christ besides his humane nature had another nature , according to which hee did not descend of the Iewes , but was begotten of God euerlastingly , being equall to God in the substance and glory of the God-head ; as it is heere prooued by two Epithites , one , that he is ouer all persons and ouer al things , hauing made them all . Secondly , that he is God , blessed for euer , a title attributed to God the Creator , Chap. 1 , 25. This place then informes vs not of the diuinity of the Father , or of the Trinity , but of that high mystery touching Christ his natures and person , that hee is true man and true God also , both man and God in one person ; which stops the mouths of Arrians , Mahumetists , Nestorians , &c.

Tim.

Now that those qualities and dignities are opened , shew vs what we are hence to learne for our instructions ?

Silas .

First , that it is a singular fauour ( highly to bee accounted of , ) to be a member of Gods visible Church , because many blessings doe accompany them and wonderfull be their priuiledges . Secondly , wee learne that wee may not trust nor rest in any out-ward priuiledge whatsoeuer : the reason is , because none could haue had more or greater then the Iewes who had no good by them , because being seuered from faith and godlinesse , they could further them to no other purpose , but to increase iudgement and wrath vpon their heades for abusing them .

Tim.

What vse of this point ?

Silas .

To warne impenitent sinners not to rest in external prerogatiues of word and Sacraments , and of profession . For notwithstanding all this , they shall perish if they repent not , and amend their liues , as these Iewes did . See 〈◊〉 . 7 , 1 , 2 , 3 , 4 , 5. 1. Cor. 10 , 1 , 2 , 3.

Tim.

What other doctrine is to be gathered from hence ?

Silas .

That Gods gifts are still to bee loued and commended , whatsoeuer the men be to whom they are committed ; because the sinnes of the person cannot pollute the good gifts of God , which remaine holy and excellent howsoeuer they behaue themselues in whom they are .

Tim.

What profit is to be made of this point ?

Silas .

First , heere we are taught to put a difference betweene the men and Gods gifts . Secondly , it reproues such as condemne good things for their sakes which are adorned with them ; because they are euill , therefore all is naught which is about them . Thirdly , it admonisheth vs that vnto Gods outward gifts , we ioyne a new heart endewed with faith and repentance ; then those guiftes which be excellent in themselues , shall make vs to shine the more .

Tim.

What other doctrine ?

Silas .

That it is a great gift of God to come of holye parents and godly predecessors , farre more then to come of noble or honourable progenitours . The reason is , first because God promiseth to doe good vnto iust men for many generations , Exod 20 , 6. Psal. 112. 2. The generation of the righteous shall bee blessed . Secondly , children are greatly furthered in their education by vertuous Parents . Thirdly , the examples of good Parents are spurres to children to quicken them to follow them ; for it were a shame to degenerate and grow out of kinde , bringing infamy to our stocke and house .

Tim.

What vse is to be made heereof ?

Silas .

It conuicteth such children of vnthankfulnesse as forget this gift , and foreflow to make true benefit of it . Secondly , it exhorts all men to consider of their godly Parents , and to striue to tread in their steps . It cost the Iewes deare because they did not , so it did Ely his sons , and Samuels children , 1. Sam. 1 , 2 , 1 , 2. and Absolon and Adoniah .

Tim.

What more instructions ?

Silas .

That godly parents may haue full wicked children , as Abraham had , and on the contrary , euill parents may haue good children , as Iosias came of Amon. The reason heereof is , because graces come not by generation , but by regeneration , which is not tyed to the Elements of this world . For the Spirite blowes where it listeth , Iohn . 3.

Tim.

What vse of this point ?

Silas .

To warne all children vnto their parentage to ioyne piety , else it will not profite them vnto saluation . Secondly , to reprooue such as thinke that the children must bee good , when their parents bee good . Thirdly , to stirre vp all parents diligently to bring vp their children in Gods feare , and to pray for them often and earnestly . A child of so many prayers and teares cannot be lost as one said , concerning Augustine , the sonne of Monica . Lastly , to comfort such as doe their endeauour to traine vp their children religiously , without answerable successe ; for it was the portion of Patriarkes , and of many holy men and women . Such as doe their endeauour , haue therewith to comfort themselues against the naughtinesse of their posterity .

DIAL . III.

Verse 6. Notwithstanding it cannot be that the worde of God should take none effect . For all they are not Israel , that are of Israel .

Tim.

WHat doth the Apostle now in these words ?

Silas .

Hitherto of the first part of this chapter , wherein is contained the graue protestation of Paul touching his great griefe , for the reiection of the most part of the Iewes from Christ . Now he setteth on the second part ( to 〈◊〉 ) the Apologie and defence of God & his promises , against the reproaches which humane reason obiecteth & layeth in against God . These reproches be three : First inconstancy , to verse 14. Secondly , iniquity or iniustice to verse 19. Thirdly crueltie , vnto verse 23.

Tim.

How doth the Apostle Paul knit this Verse with the former ?

Silas .

Thus ; If the Iewes be separate from Christ , then Coherence . Gods promises faile . For God promised Abraham to be his God , and the God of his seede : which promise concerned Christ to bee giuen them , and saluation by him : but if the Iewes which be Abrahams seede bee accursed , hauing lost Christ and his saluation , then howe did God stand to his promise ? Againe , the promise of the Messiah , was chiefly and first made to the Iewes . No we , if more Gentiles be saued by him then Iewes , how doth GOD keepe his promise ? Hence it might be coniectured , Pauls griefe to arise , because God seemed inconstant , breaking promise ? which the Apostle denies , and answeareth Method . this cauill by a strong negation or deniall . Secondly , by a distinction of Abrahams seede , which distinction hee confirmes both by the word of God , and from the mystery of Gods eternall election and reprobation ; which mystery vpon this occasion he openeth and prooueth in Hypothesis , by particular instances giuen of some persons Summe . elect , and some reprobate . The summe of this answer is this ; that the true Iewes to whom Gods promises were made , were to be esteemed neither by woorthynesse of blood , carnall generation , nor by any workes present or foreseene , but by Gods election . The elect onely were the true Israelites and children of Abraham : and therefore so long as God fulfilled his promise of saluation to the elect , he cannot be counted false of his word and promise made to Abraham , howsoeuer many thousands which descended carnally of Abraham be lost .

Tim.

What is meant by ( notwithstanding ? )

Silas .

Thus much , that albeit the Iewes mutter against Interpretation . God , charging God with breach of promise ( if they were cursed & separated from Christ , ) yet it cannot be that God should be vnfaithfull .

Tim.

What is meant by [ cannot be ? ]

Silas .

That it is simply and absolutely vnpossible to bee , that Gods word should fall .

Tim.

What is meant by [ word ? ]

Silas .

Not the word of the lawe , but the worde of promise which God spoke to Abraham , saying ; I am thy God and the God of thy seede ; and againe , In thy seede shall all Nations be blessed Gen. 17. 3.

Tim.

What signifies [ fall ? ]

Silas .

It is set against ( remaine , ) verse 11 , by which is signified firme steadinesse , when the effect followes the promise : therefore to fall , in this place is to bee frustrate , voyde , and of none effect , when the promise is not kept .

Tim.

What is the doctrine out of these words ?

Sil.

This , howsoeuer many men doe perish , to whome Doctrine . the promises bee offered and preached , yet God is euermore true and constant in performing his promise . This doctrine may be proued first by scripture , Mat. 5. 18. Heauen Reasons and earth shall passe away &c. 2 Sam. 7. 28. Rom. 3. 4. 2 Cor. 1. 20. Secondly by reason , as first from the nature of God , who is trueth itselfe , and therefore he cannot deceiue . Thirdly , hee is vnchangeable , and therefore what he sayeth he will do . Fourthly , he is powerfull and therefore able to keepe his promise , Rom. 4. 21. Fiftly , GOD standeth vpon his honour , and it were against his honour to break his promise ; as it is written , I will not giue my glory to another . Moreouer , this doctrine may bee declared and illustrated by comparison , thus . If honest men keepe their promise , much more God , whose fidelity and trueth is infinite : and lastly this may be proued by iust and long experience : for it was neuer knowne in any age , but what promises God mercifully made , hee did faithfully keepe ; no one instant to be giuen to the contrary , thorough the whole booke of God .

Tim.

Yet many temporall blessings haue beene promised the A doubt . righteous , which they neuer enioyed ?

Sil.

It is true ; but these promises were made with condition A solution . of obedience , and exception of the crosse ; therfore if these promises were not performed , it was because their disobedience drew chastisement on them , or for that God saw it fitter for them to bee exercised with afflictions , prosperity being not good for them . Psal. 34. 10. and 119. It is good for me that I was troubled ?

Tim.

Yet the Iewes were Abrahams seede , notwithstanding A 2. doubt . the promise of sauing them was not true Israelite , and that is sufficient to discharge God , as shall be seene afterwards .

Tim.

What profit is to be made of this point of doctrine ?

Silas .

It she was vnbeleefe to be a great sinne , because Vses . it spoiles God of his truth and makes him a lyar . Secondly , it affoordes matter of strong comfort to such as after their calling are tempted to doubt of their saluation ; for it cannot bee that they which beleeue shoulde euer perish , God hauing spoken it that they shall be saued , and his promise cannot fall , Iohn 3. 17. 18. Thirdly , it encourageth the godly , firmely to rest on Gods promises ; for he cannot deceiue them , they bee not yea and nay , but yea and Amen .

Tim.

What is the second part of Paules answere to the first obiection ?

Silas .

By distinguishing of Israelites into true & false .

Tim.

What is meant heere by Israel ?

Silas .

By Israel in the first place is meant all the elect and beleeuers amongst the Iewes collectiuely , such as be Israelites in deede and truth , as well as in name , as Nathanael Interpretation . was , in Iohn 1 , 47. and such as Paul speaketh of , Rom. 2 , 29. And by Israel in the second place , is meant Iacob indiuidually , who was called Israel for his wrestling with God , as yee would say a Prince of God , one which preuailed with the mighty God .

Tim.

What are we to learne from this partition or diuision of the Israelites ?

Sil.

That euer from the beginning , there haue beene two sorts of men in the Church of God , both good and bad , true and false Israelites . This Doctrine may be proued Doctrine . first by plaine Scripture , distinguishing the visible Reasons . Church , into the children of the flesh and of the Spirite , Rom. 9 , 7. Secondly , by examples , as Isaac and Ishmael , Iacob and Esau , Dauid and Saul . Thirdly , by comparing the Church to a net , Math. 13. to a fielde , Math. 13. to a Barne , Math. 3. Lastly , by reason ; because all that bee within the Church be not elect , therefore all cannot bee beleeuers : there be many in the Church , who be not of the Church , 1 Iohn 2 , 19.

Tim.

What profit is to be made of this point ?

Silas

It confuteth them that hold the godly alone to Vses . be members of the visible Church . Secondly , it reproues such as forsake the visible Church , for the wickednesse of them that liue in it , and doe in that regard condemne it for no Church . Thirdly , it warnes all men not to content themselues with this , that they liue in the Church ; for so false Israelites doe , so Hypocrites and wicked men do . Lastly , it exhorts vs neuer to giue rest to our soules , till we become true Israelites , true members of the visible Church : for to such and to none other , the promises of grace and life by Christ , be efficacious and fruitfull .

DIAL . IIII.

Verse 7 , 8 , 9. Neither are they all Children , because they are the seede of Abraham , but in Isaac shall thy seede bee called : That is , they which are the children of the flesh , are not the Children of God , but the Children of the promise are counted for the seed . For this is the word of promise : In this same time will I come , and Sarah shall haue a Sonne ?

Tim.

WHat is the purpose of this Text ?

Silas .

To proue the former distinction of Israelites , Scope . in verse 6 , that not all that come of Israel or Iacob , according to carnall birth , are true Israelites or the true children of God . This is prooued first by an instaunce or example in Abrahams Family , where in the true seed are restrained vnto Isaac , according to the oracle of GOD , affirming that the seede should be called in Isaac , Gen. 21 , 12. The argument is this ; Ismael was borne of Abraham as well as Isaac , yet not both of them , but Isaac onely Method . was the true seede and sonne of Abraham : therefore all are not Abrahams seede , which come of him by naturall generation .

Tim.

But if Ismael were Abrahams sonne , then must he be his seede . For what difference is there betweene sonne and seede in Scripture phrase ?

Silas .

True , Ismael was the childe and son of Abraham , that is , a childe of the flesh ; but Isaac was the child of the promise , therefore hee onely was the Childe of God , and the true seede of Abraham .

Tim.

How may it appeare , that Isaac onely was the childe Interpretation . of the promise , or borne to Abraham , by vertue of Gods promise ?

Silas .

By authority of Scripture verse 9. This is a worde of promise .

Tim.

What other proofe is brought to proue this distinction of Abrahams seede ?

Silas .

A new example out of Isaaks family , for both Iacob and Esau were borne of the same Parents ( Isaac , & of Rebecca ) and at one birth ; yet Iacob onely was loued , and Esau was not loued , and that before they had done good or euill . The cause of this difference , is onelle the free election of God ( as is proued by Scripture , Mal. 1 , 2. Gen. 25 , 23. ) not birth , nor bloud , nor workes present Summe . or foreseene . The summe heereof is thus much , that although the promises were made to such as come of Abraham and be indefinitly offred to all his seed , yet they take effect but in the elect , to whom they are contracted by God .

Tim.

What instruction are we to learne from this seauenth Verse ?

Silas .

That Gods promises are not tied vnto anie carnall Doctrine . prerogatiues and dignities . The byrth of Ismael was as good as Isaaks , both being of Abraham ; and yet the promise of saluation was made to Isaac onely : if carnall Reason . byrth had beene the cause of saluation and receyuing Christ , then none yfsuing from Abraham had perished .

Tim.

What profit is to be made of this point ? Vse .

Silas .

It warneth vs not to be secure nor presume , because we are borne of Christian parents .

Tim.

What other doctrine out of this seuenth verse ?

Silas .

That Gods visible Church is a mixt company , 2. Doctrine . consisting of elect and Reprobates , whereof in the former Dialogue .

Tim.

Now to the eight verse , and tell vs what is meant by the Children of the flesh , and by the Children of the promise ?

Silas .

By Children of the flesh is meant such as be born Interpretation . by force of nature , according to the ordinary course of generation ; and by ( Children of the promise ) we are to vnderstande such as are borne not by strength of nature , but of Gods promise , contrary to the course of nature , or vnto whom the promise is appointed by election . For the worde and promise of God , framed Isaac in the wombe of Sarah , being barren and vnfit for conception .

Tim.

But seeing Ismael came out of Abrahams loynes as A doubt . well as Isaac , which should not Isaac be the childe of flesh as wel as Ismael ?

Silas .

Because Abraham begat Isaac of Sarah , being A solution . then both aged & barren , according to that which was As Sarahs wombe being barren , was not cause of procreation , so water in Baptisme , is a thing cold & dry , vnable to regenerate . promised [ Sarah shall haue a Sonne . ] Where Paul woulde generally shew , that all such are the children of God , to whom the promise of life is contracted by the purpose of God .

Tim.

What instruct on haue we from hence ?

Sil.

That God who is the author of Nature , is not tied to the order of nature : the reason is , because God being most free , may giue Children to whom hee will , although Doctrine . there bee no naturall power in them to bring Reason . foorth .

Tim.

What profit is to be made of this truth ? Vse .

Sil.

It teacheth , that the power of God the creator , is aboue all power . Secondly , that what God purposeth and will haue done , there is no impediment can hinder it . Thirdly , that wee must beleeue God vnder hope , aboue hope , that is , when in respect of humane meanes and second causes , wee haue cause to despaire , yet then we are bound to trust God vpon his word , as Abraham did in this matter of a childe , when there was no possibility in nature , nor probability in reason .

Tim.

What other instruction ariseth from this verse ?

Silas .

That all which are the sonnes of beleeuing parents , 2. Doctrine . are not the sonnes of God . The reason is , because the elect which bee the children of the promise , hauing Reason . it applyed to them by Faith , they onely bee Gods Children . Secondly , because the Church hath in it many hypocrites which seeme to be that which they are not .

Tim.

What vse is to be made of this ?

Sil.

It admonisheth vs , that as we couet to be , and to Vse . be accounted Gods children , we must endeuour hard to beleeue the promises of grace : because though the promises bee vniuersally propounded to all the members of the visible Church , yet they do take effect peculiarlie in the faithfull alone , who haue the power to beleeue in Christ , which is the condition of the promise .

Tim.

What doth follow heereupon ?

Tim.

First , that it is most necessary therefore to striue to gette a liuely faith , seeing the promises are ratified and made effectuall to none , but to such alone as be elect , and haue the guist of faith to receiue Christ , which is the substance of the promise . Secondly , though many which liue in the Church , neuer enioy the thinges promised , yet that happens by their owne default , God still remayning true , because hee fulfils his worde in the elect ones , whome the promises doe specially concerne , being of God applyed to them , & to euery one of them , of his free mercy and goodnesse .

Tim.

What instruction ariseth from the ninth verse ?

Silas .

That the Scriptures haue force to prooue euery trueth that pertaines to saluation . Secondly , that children are the guift and blessing of God , which should teach such as lacke childeren , to waite vppon God for them , who giueth them to whome he will , and when hee will . Also such as haue children , it should prouoke them vnto thankfulnes for this blessing .

Tim.

What are we generally to learne from the next example of Iacob and Esau , in verse 10. 11 ?

Silas .

That the position of the starres at our birth , doth Oracles of Apollo at Delphos were giuen by the derection of the starres , and what more false or doubt full . not ouer rule either our manners or our death ; for beside that man was made ruler of them , and not they of him , these two brethren were borne together , yet were of contrary qualities and had contrarie ends . This reproues natiuity casters , and starre gazers , whose science and practise euen all diuining and Astrologicall predictions touching future euents which bee contingent , are in sundry texts of scriptures either forbid , or derided , or threatned , and that very seuerely , yea and the seekers vnto them . See Leuit. 20. 6. Deut. 18. 9. 10. 11. 12. Esay 41. 22. and 44 , 25. and 47. 18. Iere. 29. 8. Iere. 10. 2. Also by experience there is founde no certainty in their science .

DIAL . V.

Verse 10. Neither he onely felt this , but also Rebecka when she had conceiued by one , euen by our father Isaac .

Tim.

WHat is the purpose of this text ?

Silas .

To proue by a new example in Scope . Isaacs family , that all bee not true Israelites , and Abrahams seed which bee so counted , but the elect onely : and therefore sithence God performes his promises to them which be elect , he cannot bee saide to faile of his worde , though many Israelites which were Abrahams children after the flesh , do loose saluation .

Tim.

What is the summe of this text ?

Silas .

That the promise of grace and saluation was restrayned Summe . vnto Iacob by election onely before he was born , not by his birth nor by his workes ; for then Esau should haue obtained the blessing promised ( who came of the same Parents ) and yet was reiected and hated of GOD : therefore all which carnally come of Abraham , be not the children of the promise .

Tim.

How doth Paul knit this example to the former ?

Silas .

By a gradation , as a thing greater and stronger Coherence . to proue his purpose , that the promise of grace and saluation doth not indifferently and equally pertaine vnto all the posterity of Abraham , but to such of them onely as were elect . For the Iewes might obiect that Ismael was reiected because hee was borne of a bondwoman ( to wit , Agar ; ) whereas no such thing could be alleadged in this example of Iacob and Esau , who both came of Isaac , Abrahams lawfull Son , and of Rebecka at one time and by one birth , yea and Esau was the elder of the twaine : so as this example fits the Apostle much better , to she we that the prerogatiue of carnal birth , is not the cause of receiuing the promise .

Tim.

Yea but the Iewes might alleadge that Esau being a Method . prophane man , and behauing himselfe ill , was therefore reiected : whereas Iacob was loued and had the effect of the promise because he was a good man and did well .

Sil.

The Apostle meeteth with this obiection , in saying that Gods purpose was declared touching them both , ere euer they were borne ; and therefore their present good or euill works ( for they had done none when God had vttered his counsell of them , ) could not moue God to loue the one , and hate the other .

Tim.

Yet it may be said that God decreed of them both , for the fore-seene workes of them both .

Silas .

Paul denieth this , saying it was not of workes , and affirmeth the quite contrary , that the purpose of sauing Iacob , and of refusing Esau , came of his free election , whereby of his loue he chused the one , & not the other . Thus whereas the Iewes stood much vpon the priuiledge of their birth and their works , Paul reiecteth them both as no causes of Gods promises , which are applied and take place by the decree of Gods election . The mystery whereof , vpon this occasion he beginneth to open both particularly by example , and generally by testimony of Scripture , verse 15 , 16. and in the rest of the Chapter .

Tim.

What instructions are to be gathered from this Text thus vnfolded ?

Silas .

That faith nor good workes , neither present or Doctrine . foreseene , are any cause why God electeth any vnto saluation . And contrariwise , infidelity and badde workes , whether present or foreseene , doe not moue God to refuse any man and cast him off from hauing any parte in Christ , and the promises by him . The reason is , faith and Reason . good works doe proceede from election , therefore cannot bee the cause thereof ; for one thing cannot bee the cause and effect in respect of another . Now that faith and workes be effects , see Acts 13 , 48. Titus , 1 , 1. Ephe. 1 , 4. No man hath any good but what God purposed from euerlasting to put into him . Secondly , Gods election depends vpon his will onely , verse 15. therefore not vpon foreseene faith and workes . Thirdly , infidelity foreseene and bad workes , were not the cause that men were refused , because all sinning in Adam , God could see in whole mankind no other thing but vnbeleefe and concupiscence , which hereditarily flowed from Adam vpon all his race ; and so all had beene reiected for sinne foreseene if any were cast out .

Tim.

But if wicked men be destroyed for vnbeleefe and bad works , then God decreed to destroy them in respect of these .

Sil.

It is true , so he did , but hee refused and did not chuse them , onely because hee would not chuse them , without all respect to their ill qualities and works . It is otherwise with the elect , whom God did appoint in his eternall decree vnto saluation , not in respect of their workes , but in and for Christ ; yet so as hee purposed in time to call , to iustifie and to sanctifie them , ordaining to these things , not for these things .

Tim.

What vse of this point ?

Silas .

It reproues such as tye Gods predestination to Vse . mens merites , whereas it is independant and without all relation , to the worthinesse and vnworthinesse of men . Secondly , it moueth the beleeuers to thanke God for their free election , and to ascribe all to grace : because free election is not onely in it selfe a great mercy , but it is the spring of all other mercies , both earthly and heauenly whatsoeuer . For sinners beleeue , and receiue the holy Ghost , and are borne anew , and blessed with repentance and good workes , because they are Gods chosen and elect ones .

DIAL . VI.

Verse 11. For ere the children were borne , and when they had neyther done good nor euill , ( that the purpose of God might remaine according to election , not by workes , but by him that calleth . )

Tim.

WHat is the drift of these words ?

Silas .

To proue that God cannot be charged Scope . with failing of his word , so long as he keepes it with the elect .

Tim.

What is the meaning and substance of these words ?

Silas .

That the saluation of beleeuers , depends not Summe . at all on our selues , but is all wholy to be ascribed to the election of God . Whereas all men are alike by creation and nature , and yet some beleeue , doe good workes and are saued , others beleeue not , but liue wickedly and doe perish , the cause of this difference is not in nobility of birth and bloud , or dignity of workes ( as the example of Esau & Iacob sheweth ) but in the election of God chusing some to life according to his will , and refusing others , because hee would not chuse them . Summarily , that which putteth the difference betweene one man and another , all men beeing alike , is Gods eternall election before all worlds . Whence it is , that some are not called to Christ , and some be , and of those which bee called , some beleeue being elect , & some do not beleeue , being not elect . Election being the fountaine of all our weale , therfore it would be taught distinctly , and well vnderstood , for it is a fundamentall doctrine , reuealed in the Scripture .

Tim.

From whence is this word Election taken ?

Silas .

From the manners and affaires of men , who will Notation of the word . haue that to be firme , and to continue , which they haue by election chosen , and vpon good aduice 〈◊〉 . Whereas they are wont to alter such things which they rashly appointed , but hold fast what by good election they haue purposed : so are we to thinke of God , of whom the Scripture speaks after the manner of men , for our infirmity sake , noting to vs in this word , the stablenesse of his decree .

Tim.

How manifold is Election ?

Silas .

Two-fold , one humane whereby men chuse whom Diuision of the thing . and what they like aboue others . And another diuine , whereby God chuseth what and whom he loueth .

Tim.

How manifold is Gods election ?

Silas .

Twofold also , one is to an office , as Iudas was elected to an Apostleship . The second is to grace and glory , as Peter and Paul were elected . I haue not chosen you all , one is a Diuell , yet Iudas was chosen one of the twelue .

Tim.

But is there any such thing as election , or be there any such persons as be elect ?

Sil.

Yea there be , because holy Scripture mentioneth both in this and sundry other places , as Tit , 1 , 1. Ephe. 1 , 4. Rom. 11 , 5. 2. Iohn , 1. 1. Thes. 1 , 4. 2. Thes. 3 , 13. & else-where mention is made of elect Angels and men .

Tim.

Seeing there is an election , tell vs what it is ?

Silas .

It is an eternall decree of God , purposing out of lost mankinde , some persons to bee saued by faith in Definition . What election is . Christ , to the praise of God ; and not chusing others but refusing them and appointing them to wrath . Herewith agreeth Augustine , saying ; Predestination is a purpose in God , to haue mercy on some for Christ ; and reprobation is the purpose not to haue mercy .

Tim.

How doe ye proue that election is eternall ?

Silas .

Because it is written , God loued Iacob ere hee 1. Election eternall . was borne , Rom. 9 , 11. Also Paul saith so expresly , Ephe. 1 , 4. before the foundation of the world was laid . The word predestination and fore-knowledge , prooueth it , for they note a precedent eternall counsel .

Tim.

Then they erre which thinke election to bee all one with calling .

Silas .

They doe so : for calling is a fruite of election , and is done in time after wee are borne , but election is before all time , and is the cause of our calling , as Chapter , 8 , 30.

Tim.

Also if some onely be chosen , then they are deceiued 2. Particular . which will haue all to be chosen of God .

Sil.

True : First , then should all beleeue and be saued , because God changeth not . Secondly , because where all be chosen , there is no election , which is a chusing of some out of many . Thirdly , we haue examples of Reprobates , as Caine , Esau , Iudas , &c.

Tim.

Is there then a decree of reprobation as well as of election ?

Silas .

There is so : for election is not the chusing and 3. Election inferreth reprobation . taking of all , ( as appeareth by Gideon , Iudges , 7 , 7. and Deut. 7 , 6. ) but a taking of some , with a forsaking of others , Secondly , Scripture speaketh of appointment to wrath , 1. Thes. 5 , 9. and of an ordination to disobedience , 1. Pet. 2 , 7. and to damnation , Iude , 4. Thirdly , experience teacheth this , because many vnbeleeuers and wicked men haue beene and be in the world ; which sheweth that many be reprobates & refused , from whence it commeth , that they cannot haue faith and godlinesse , Iohn 10 , 26. They beleeue not , because they be not my Sheep . Propositum dei ad uersu vni genus humanum sese extendit inquit . I utherus . ( yet the proper cause of all misery is sinne , which stickes in mans nature , euen his Originall infection , Rom. 5. ) Paul speakes heere of the whole purpose of God , as it containeth both election and reprobation , as the two examples proue , and verse 15. Whom he will be hardeneth . This makes against Huberus , who is for vniuersality of elect , and Stapleton , who restraineth this place to the elect . Also it appeareth that some be reprobated , because elect and reprobates bee opposed as contrarie , in Esay 41 , 9. Lastly , God hath made Vessels some to mercie and honour , and some to wrath and dishonour , Rom. 9. And finally , our experience telleth and teacheth this , whilest daily wee see some called and altered , others abyde in their sinne .

Tim.

The decree of Election and reprobation , whether hath In massa pura aut corrupta . it respect to the lumpe of man pure or corrupt , that is , were men chosen and refused as they stood vpright in Adam , or as they are corrupt in him ? In which estate of these twaine did GOD consider them when he elected some ?

Silas .

As they are corrupt by Adams fall , so Gods decree In massa corrupta was election made . of election and reprobation respects them ; that is , to declare it more distinctly , God purposed to glorifye himselfe by mankinde , Prou. 16 , 4. God made all things for himselfe , Rom. 11. God did purpose to create all righteous in Adam , and to suffer him to fall for causes knowne to himselfe : and of men being thus falne , hee purposed to saue some by Christ , these be chosen : and not others ; Reasons . these be Reprobates : For such as we are when God iustifieth vs , such he decreed to iustifie and choose : but at our iustification , we are vngodly and enemies , Rom. 4 , 4 , 5 , 8 , 9. therefore such he chose , and decreed to iustifie . Secondly , Christ the remedy , must needs in order of causes be purposed to be giuen to such as were falne : for man in his pure estate needed not Christ , therefore they were not then chosen in Christ . Augustin saith , that God of the same lost man originally , as a Potter made one vessell to honour , and another to dishonour .

Tim.

What is the foundation and ground of election ?

Silas .

Christ Iesus , into whome hee purposed to ingrast vs , as members into an head whome hee purposed to saue : see Ephe. 1. 4. The reason hereof is , because wee are chosen with respect of Christes merites , as the materiall cause or meane whereby all elect ones were to be saued .

Tim.

What cause moued God to elect some and not others ?

Silas .

The cause is in himselfe , his own purpose and wil , calling vs to himselfe of his meere purpose and good pleasure . Ephe. 1. 5. Iohn 3. 18. Not workes past , for men are chosen from euerlasting ; nor workes present , for Iacob was loued and chosen ere hee was borne ; not woorkes foreseene , for men were all corrupt in Adam : and not by workes , which in none are good by nature , but euill in all Oracles is of the purpose of God , and the good plea sure of him who calleth . Origen . ( contrary to Palagians ; ) not foreseen faith , for it is giuen according to election , whereof it is a fruite , and then wee had chosen God and not hee vs : yea , nor Christ is not the impulsiue or moouing cause : for the loue of God moued him to giue his Sonne . And finally , not our worthinesse or vnworthinesse , for by naturall corruption wee are all alike vnworthy , for Iacob and Esau were equall in this .

Tim.

Giue vs some reasons to proue that nothing in man could moue God to chuse him .

Silas .

First , then election should not remaine firme by him which calleth , but depend vppon some good thing in our selues , be it faith or workes , that the purpose of GOD might remaine firme by merites ; which is directly against the text here . Secondly , then we should haue some good thing in vs which God giueth not . Thirdly , then grace should not be the high and soueraigne cause of all good , if there were something in vs before it , as a moouing cause . Fourthly , election is deriued from grace , and not from ought in vs , Rom. 11. 6. Fiftly , all good things come after the grace of election , as effects and fruites of it , Ephe. 1 , 4. Sixtly , election is referred to the will and mercy of God in this Chapter , verse 16 , Seauenthly , God hath as much right ouer men , as a Potter ouer his pots , which for his will sake , he maketh noble or base .

Eightly , Paul saw no other cause of election but the will of God , and it is dangerous to assigne that to bee a cause of election which Paul purposely entreating of this matter saw not ; this is to make our selues wise , and him blockish , nay our selues wiser then the Holy-Ghost . Ninthly , if the cause of election were workes or faith , or vnbeleefe cause reprobation , what need he say , Oh the Election commeth from the will of the Elector , not from any thing in the elected . depth , or obiect , Is their iniquity with God ? and therefore it necessarily followeth , that election is most free and absolute , without any dependance vpon them . Yet God did not chuse vs to the end without respect to the meanes , for his decree concerneth both meanes and the end . This is sufficient to stoppe the clamours of the Lutherans .

Tim.

Doe ye thinke so of reprobation , that it is free also without dependance on infidelity or ill workes fore-seene ?

Silas .

In that some are not chosen to life , it is without Reprobation priuatiue and positiue . all respect of their vnbeleefe , as a mouing cause ; but in that they are not onely refused , but also appointed vnto destruction , this is not without reference to infidelity & sinne , which as it is the proper cause of damnation , so it moued God to ordaine to destruction , but not to refuse and cast out from saluation : for this was done to Esau ere he had done euill . Secondly , it is written , God hardneth whom he will ; his will then is the high and first cause why men are not saued . Thirdly , God as a Potter may We ought to be content with this that Gods will is the onely cause of election . Phocius . make vessels to ignominy for his wils sake . Fourthly , as we were corrupt in Adam , God could see nothing in any man , saue vnbeleefe and sinne . And therefore if these had moued him not to chuse , all had beene reprobated , then Paul also should haue said that the purpose might remaine according to merite . Lastly , there is no vnrighteousnesse to cast off and refuse for sinne , all will confesse this to bee iust .

Tim.

What is the end or finall cause of election ? 7. end of election Gods glory .

Sil.

The vtmost end is the praise of his free grace , Eph. 1. 5. hence elect are called vessels of mercy , Rom , 9 , 23. The nerest cause is mans saluation , to attain eternal life ; and the final cause of reprobation , is the praise of his iustice , and the destruction of sinners .

Tim.

What be the effects of election ? 8. effects of election .

Silas .

Two : First , grace in this life , as redemption by Christ , vocation , faith , iustification , adoption , sanctification , repentance , good works , perseuerance in grace . Secondly , vnspeakable and endlesse glory in heauen .

Tim.

Are men and women elected to both these ?

Sil.

They be so : for first , Iacob and Isaac were chosen to the grace of the promise , verse 8. but this comprehends al. Secondly , it were absurd to separate the means from the end , or end from the meanes . Thirdly , Scripture speaketh thus , Acts 13 , 48. So many as were ordained to life beleeued . Fourthly , hec speaketh of election , which is a preparation of the Vessell of mercie to glorie , and which is ioyned with loue , which is a willing of eternal life to men , and all things which bring thither .

Tim.

What vse of this point ? 9. election vn changeeble .

Silas

It confuteth the Papists , which say it is to grace , and not to glory ; this they attribute to mans merits . Secondly , it reprooues such as thinke themselues elect to life , they wanting notwithstanding the meanes of effectuall calling and good life . Thirdly , it comforts such as haue the means ; that they are sure they be elected to the end , for meanes and end be linked together .

Ti.

May they perish whom God hath chosen & purposed to saue ?

Sil.

No they cannot , for the purpose remaines firme . Secondly , God is vnchangeable , and his loue is so too . Thirdly , then God should not be Almightie , if he were not able to saue such as hee was once willing to saue . Fourthly , there would be no sound comfort to the godly , except this foundation of God remaineth sure , God knoweth who are his , 2 Tim. 2 , 19.

Tim.

May such as be elect know themselues to be such ? 10. election knowne .

Silas .

They may know it by their calling ; therefore is Rom: 9 , 23 , 24 election heere ioyned with calling , and before Rom. 8 , 28 , 30 , because the counsel of election , being hid before in the counsell of God , is manifested in our calling .

Tim.

What should this teach vs ?

Silas

First , that such as haue but an outwarde calling by the Gospell , ought to hope well of their owne election , that it commeth of his purpose to saue them by saith . Secondly , because many are called which be not chosen , it should stirre vp all sorts of Christians to examine their owne hearts , whether they haue obeyed their Calling , hauing their hearts changed from vnbeleefe and loue of sinne , to faith , and loue , and practise of righteousnesse . Thirdly , let such as yet feele not this calling , not dispair , for who knoweth what may be tomorrow ? God calleth and turneth at all houres , Mat. 20 , 1 , 2. Example in Paul , and the theefe , &c.

Tim.

What are we to thinke of the election of others ?

Silas .

First , let euery man be most careful of his owne , to assure it to himselfe by graces of the Spirit , 2 Pet. 5 , 6 , 7. Secondly , in charitie we are to hope well of all which heare the word , and outwardly obey it , 1 Thess. 1 , 6. Leaue to God the iudgement of certainty and the searching of hearts .

DIAL . VII .

Verse 12 , 13. It was sayde vnto her , the elder shall serue the yonger , as it is written , I haue loued Iacob & hated Esau.

Tim.

WHat is the end and scope of these words ?

Silas .

To declare that the difference betweene one man and another touching grace and eternall life depends onely vppon Gods purpose and election , and not vpon our worthinesse or vnworthinesse . This is declared by two Oracles of God or testimonies of Scripture . The first is taken out of Genes. 25 , 23. The latter is taken out of Mal. 1 , 2.

Tim.

What is the meaning of the former place of Genesis ?

Sil.

That Iacob the younger brother should be Lord , and Esau the elder should serue him .

Tim.

This difference might come by chance , or by their own deserts ?

Silas .

Not so , for first it was spoken ere they had done good or euill . Secondly , by another place of Malachy it is shewed , that Iacobs dominion came from Gods loue , and Esaus bondage from his hatred ; therefore it is Gods onely purpose which discerned between them , and consequently betweene all other men .

Tim.

But doe these words taken out of Genesis , fitly belong to proue Gods eternall election , to be the soueraigne cause of eternall saluation in heauen ?

Silas .

Yea they are so , or else Paul being ledde by the Spirit of God , would not haue alleadged them so ; for it were blasphemy against Christ , to say that Paul did alleadge the Scriptures false or vnfitly , being an Apostle of Christ , who in his doctrine was priuiledged from erring , as all other Apostles were .

Tim.

Tell vs then how the lordship of Iacob , and seruitude of Esau may proue that for which it is cited : men may bee poore and lye in prison , and be in distresse and serue others , and on the contrary , &c. yet from thence it will not follow that the one bee elect , and the other reprobate .

Sil.

Though this place did speake of temporall dominion and seruitude , yet were it very well cited of Paul , because hee meaneth to proue this , that the things which befall vs in this life , whether good or euill , depend vpon the counsell of God meerely , without any respect at all to our good or ill merits : and this these wordes proue very well , because the Apostle tels vs that God sayd ere the children were borne , the elder should serue the younger ; and therfore no workes in them , but Gods purpose made the one ruler ouer the other , euen against the law of nature , wherby the elder is to haue dignity and dominion .

Tim.

But you doe not thinke that this place is to bee vnderstoode of temporall bondage and rule , such as concernes this life onely ?

Silas .

I doe not , but beleeue rather that it hath a spirituall meaning , and speakes of thinges concerning eternall life and damnation . My reasons for this bee ; first because Iacob in his owne person neuer ruled ouer Esau , but rather Esau ruled ouer him , as appeareth plainely by the story ; yet this oracle did concerne the person , as it is manifest by the words of his Father when he blessed him . Secondly , the birth-right had the promise of grace and heauenly inheritance annexed to it . Thirdly , Malachy shewes , Chapter first , the rule of Iacob to be ioyned with Gods loue , being an effect of it , and the seruitude of Esau to come from his hatred , as a fruite of it ; therefore this first testimony must needes bee vnderstoode of heauenly thinges , and not of earthly .

Tim.

What instructions are wee to learne from this first testimony thus expounded ?

Silas .

First , it warnes all Christians very diligently to read the Scripture after Pauls example , who gathered the deepe mystery of Gods predestination out of this oracle , being duely pondered , that it was spoken while the children were in their mothers wombe , and of such as came of the same parents by the same conception , at the same time ; and withall carefully comparing it with the other place of Malachy , found that all must wholly bee committed to the decree and purpose of God , and to nothing that either was or should be in the children .

Tim.

What profit of this instruction ?

Silas .

It reproues all careles and in considerate readers of the Scripture , who reade and marke not , and without conferring places , and prayer . Secondly , it stirres vp all to search the Scriptures , as Christ commandeth Iohn 5. 39. and the Bereans practised , Acts 17. 11.

Tim.

What other instruction from this first Oracle ?

Silas .

That examples serue well to make cleere and plaine the generall doctrines of Scripture ; for heere Paul as he proued the Hipothesis by the Thesis , so now hee illustrateth the Thesis by the Hipothesis . The reason of this instruction is ; first because by examples not onely the vnderstanding is taught , but the senses are also affected and moued . Secondly , it is no small helpe vnto weake memories , to haue the trueth declared by examples , which are much better marked and borne away , and sticke longer by vs then ought else , saue similitudes .

Tim.

What vse is to be made of this poynt ?

Silas .

It affords a direction vnto Ministers how to proceede in teaching the Gospell , by familiar examples added to generall precepts . Secondly , an admonition vnto hearers , to haue ready at hand such examples , by which the doctrine of the Gospell is made plaine and familiar .

Tim.

What further instruction doe these wordes minister vnto vs ?

Silas .

That not only our heauenly and euerlasting condition , Doctrine . but euen our worldly estate here is gouerned by the decree of God ; so as if some be Kings , Princes , Magistrates , &c. If others bee in 〈◊〉 , pouerty , &c. It is because Reasons . God woulde so haue it ; for it is written , God doeth what soeuer he will . Psal. 115. 2. And also if the fal of a 〈◊〉 , and the haire of our heade bee ordered by the prouidence of God , much more greater matters . And lastly , it is written , that God lifteth vp one , and putteth down another , 1 Sam. 28. Dan. 3

Tim.

Vnto what vse should this knowledge serue vs ?

Silas .

To teach humility and thankfulnesse to such as Vses . are in good case , because they haue nothing but what they haue receiued , and they doe receiue , because God was purposed to giue it them . Secondly , it warneth such as serue others , or be in any meane condition , to be content with their estate , seeing it was Gods appointment , in whose wil Will to good is not of nature , it is Gods gift . all creatures must rest without murmuring and resistance .

Tim.

Is there any more instructions from this first Oracle ?

Silas .

Yea , heere is a pregnant plaine place , against the error of free-will , because there was no power in Iacob P. Martyr . to moue himselfe to accept grace offered , or in Esau to refuse it , for as much as before their birth , grace was purposed to the one and not to the other .

Tim.

What is the last instruction from hence ?

Silas .

That exceeding great is the efficacy of the election of God . For that must be very effectuall and mighty , which altereth both the corruption of nature , and the law of nature . First , it altereth the corruption of nature , because Iacob by nature was as sinfull as Esau , yet the election of grace called and reformed him , while Esau stil did sticke in his naturall vncleannesse . Secondly , it crosseth the law of nature , for by natures lawe the younger should haue serued the elder : but by election God purposing it so , the elder is made subiect to the yonger .

Tim.

Now come to the second Oracle and tell vs from 2. Oracle . whence the words be taken ?

Sil.

Out of the Prophet Malachy , Chap. first , verse , 2 , 3.

Tim.

But Malachy speaketh of temporall benefits , as the A doubt . land of Canaan giuen to the Israelites , and of earthly afflictions , as the Mount Seir being barren , to be giuen the Edomites , what is this touching election vnto eternall life ?

Silas .

It is true , he doth so , but not onely of such . The drift of the Prophet is to reproue the vnthankfulnesse of Solution . the Iewes towards God , whom they neyther feared nor How this text doth fit the purpose of Paul . honoured , yet he loued them . Againe , God preferred Iacob before his brother Esau , for he gaue to the posterity of Iacob a good land , and being for their sinnes driuen out , hee promiseth to bring them backe , but the barren and waste country of the Edomites he would destroy , so as no man should build and restore it . These be earthly thinges , by which no man can know loue or hatred . Suppose the Prophet spoke but of earthly thinges as a fruite-ful and barren land , yet these falling to the posterity of Iacob and Esau , not by their merites , but according to Gods will , it is sufficient for his scope . For the generall drift of the Apostle , is to shew that whereas Iacob was prefered vnto Esau were it but in earthly things , the cause heereof , was not in their workes , but in Gods goodnesse and purpose .

Tim.

But how may it bee proued that in this testimony the A doubt . Prophet comprehendeth things belonging to saluation ?

Silas .

First , because all Gods blessings had their foundation Solution . in Christ , and in the couenant of grace through him . For if God gaue the Israelites Canaan as a more fruitefull land , it was because he was mercifull to them ; now certainly God is mercifull to his people no otherwise then for Christs sake , in whom hee is well pleased , Mat. 3 , 17. Therefore vpon the promise of Christ , depends all externall blessings giuen to the faithfull before the comming of Christ . Secondly , the possession of the land of Canaan was not simply promised and giuen to Iacob and his posterity , but as a type , figure , and signe of the heauenly inheritance , Heb , 11 , 13 , 14 , 15. Therefore doth Paul proue the election of Iacob to eternal life by the enioying of that land , and the reprobation of Esau , by thrusting him and his posterity out of it . Then these temporall thinges were effects and signes of Gods loue and hatred .

Tim.

But that was spoken of the posterity of Iacob and Esau , how well doth it agree vnto their persons ?

Silas .

It agreeth vnto both , though principally vnto Iacob and Esau , as the two Authors , yet so as that some of Esaus posterity might be saued , and of Iacobs prosterity some might be damned , without any impeachment vnto this truth , namely ; that God chuseth vnto saluation most freely whomsoeuer he electeth .

Tim.

Now interpret the wordes , and tell vs what it is to loue ?

Sil.

To loue is to will vnto one the greatest good , euen eternall saluation , and all things which bring thither .

Tim.

What things doe ye consider in Gods loue ?

Sil.

First ; purpose . Secondly , manifestation . As in our loue to others , first wee wish them good whom we loue , and then wee doe them good : as in the example of Parents , friends , husbands , &c. So it is in God ; hee purposeth all good to his Children , chusing them from euerlasting to be saued by Christ , and afterwards when they come into the world , he makes knowne his loue by their effectuall calling , sanctifying and renuing their hearts , ingendering in them a study of good workes , strengthening them to an vpright obedience , and perseuerance in grace , and finally glorifying them in heauen , Rom. 8 , 38 , 39 , 30. Iohn 3 , 17. Rom. 5 , 5.

Tim.

But if wee were alwayes loued of God , how were wee then his enemies ?

Silas .

Wee were enemies because of sinne , which God extreamely hateth , but loued because of his election and mercy . Though hee out of his purpose decreed the cheefest good to his children , yet while they sticke and remaine in their naturall corruption being out of Christ , they were children of wrath , enemies , vngodly , &c. Ephe. 2 , 1 , 2 , 3.

Tim.

What is our instruction from hince ?

Silas .

That our saluation and all that appertaineth to it , Doctrine . springeth altogether from Gods eternall loue . The reasons Reason . heereof bee , first because God being most free , would not fetch the cause of our saluation from any other thing then from himselfe . Secondly , because there can no higher , or former cause of mans good bee giuen then Gods good pleasure . Thirdly , to beat downe the pride of mans heart that hee might not glory in his owne merites , but render the whole praise of his saluation , and whatso euer belongs thereto to the free loue of God in Christ .

Tim.

But though God were not moued to chuse vs for any workes in our selues , yet was hee stirred thereunto for his sonnes sake .

Silas .

Not so neither , but contrarily the loue of God did moue him both to purpose and to giue Christ for our Sauiour , and therfore could not be the impulsiue cause to Gods loue , to the which it is subordinate , and not superior . Indeed sinners hauing offended God , are 〈◊〉 to fauour for Christs sake , ( so they beleeue and repents ) but that is , because God out of his loue had decreed such a meanes of our recouery .

Tim.

What vse of this ?

Silas .

It teacheth a difference betweene Gods loue and our loue , his wayes and our wayes ; for we are not bounde to loue or to chuse any person but in respect of his worth , euen in our enemies we are to esteem Gods creation and adoption in them , as grounds of our loue : but with God there is no such matter , who findes no cause of louing vs out of himselfe , vnlesse we speak of his actuall loue which he bare vs in time , and hath reference to his owne image restored in vs , Psal. 11 , 7. Secondly , hence wee haue a spurre giuen vs to quicken vs to thankfulnesse , when we consider that both for our selues and whatsoeuer good thing we haue , we are beholden to Gods eternall mercy for it . Thirdly , wee must endeauour in euery blessing that wee haue , to see the loue of God in it , since his loue is the fountaine of all good , eyther temporall or spirituall that comes vnto vs . Lastly , wee are warned as God loued vs freely , so to loue him freely , not for his benefit onely , or feare of punishment , but meerely for himselfe : In louing God , studying to loue God his infinite most sweet loue , grace , mercy , bounty , and all other thinges in him and for him .

Tim.

In what meaning is hatred applyed to God in Scripture ?

Silas .

In a three-fold sence : First , to hate , it signifieth not to loue and chuse . Secondly , rustly to decree punishment and inflict it , Psal. 5 , 3. Thirdly , to be displeased with things done against his law . God is not saide to hate Esau in this last sence , for hee was hated of God before hee had done any euill ; but in the two former meanings God hated him : for he did not elect him , and hee appointed to destroy him in regard of those sins which he should commit after he was borne .

Tim.

What is the instructions from hence ?

Silas .

That Gods hatred is the soueraigne and chiefe cause of the damnation of the wicked , their owne sinnes eyther actuall or originall or both , beeing the meritorious cause . Secondly , by the example of Esau we learne that all men are not chosen , but that there are some reprobated as well as elected . Lastly , that Gods promises though they be preached vnto all the members of the visible Church , yet they do take no place in those which are not elected .

DIAL . VIII .

Verse 14 , 15. What then , is there iniquity with God ? God forbid : for hee saith to Moses , I will haue mercie on whom . I will shew mercy , and will haue compassion on him on whom I will haue compassion .

Tim.

WHat is the purpose and drift of this Text ? Scope .

Silas .

To cleare God from al iniustice in the matter of his eternall predestination .

Tim.

What be the parts of this Text ?

Silas .

First , an obiection , verse 14. Secondly , an aunswere , Parts . verse 15.

Tim.

What is the obiection , and whence doth it arise ?

Silas .

The obiection is , that there is iniquitie with God , or that God is vniust . It doth arise from the pride of mans corrupt reason , rebelling against the counsell of God .

Tim.

What is it that offendeth humane reason in this Doctrine of free predestination ?

Silas .

Two things especially . The first thing is , that God should hate some and loue others onely , for his wil sake , without respect to worthines or vnworthines : by which meanes the bad may be loued , and the good may be hated . Secondly , reason cannot perceiue how of them which are in like case , some should be chosen , and others refused , or how they which are equall , should vnequally be dealt withal without iniustice : as if a Iudge of two malefactors , should acquit one , and punish the other : or a King of two valiant Captaines , should prefer the one , and disgrace the other . Reason seeth not this to be iust , & therefore thinketh it to be vniust in God , to saue some men and punish others , whereas all were sinners , & lost alike .

Tim.

Whence comes it that reason doeth thus cauill against Gods decree ?

Sil.

First , because this mysterie ( though it bee not contrary to sound reason ) yet is aboue the reach of reason , the naturall man perceiueth it not , euen as a sore eie cannot looke against the brightnesse of the sun . Secondly , reason dreameth God to be subiect to humane lawes , and to be able to do no more to his creature then a Maister to his Seruant , or a King to his subiect : who are held to be vnrighteous , if in distributing paines and rewards they do not obserue a proportion .

Tim.

What are we to learne from this Obiection ?

Silas .

First , that reason till it be reformed , is neyther subiect to God , nor can be , Rom. 8. therefore they must needs erre , which in diuine matters do consult with humane reason ; as he must needs loose his way which followes a blinde guide . Secondly wee learne , that it is no newe thing to barke and cauill against the Doctrine of Gods predestination , charging it with iniustice , and him with respect of persons ; if it be so now , it was so in the Apostles times . Thirdly , we learn , that the foreknowledge of God touching men what they would be , or not bee , was no cause of Gods decree in his election or reprobation , because then there had beene no place for this obiection to charge God with iniustice ; for if he had chosen such persons onely , whom he foresaw would be iust and righteous , and refused such as he foresaw would be wicked and vnbeleeuers , all men would haue acknowledged this to haue beene as iust proceeding : but when it is saide , that for his wils sake , such as were equall are distinguished , some purposed to life , others reprobated to death , this vnto reason sauours vnrighteous .

Tim.

How is this Obiection answered ?

Silas .

First , by a negation or deniall ; [ God forbid . ] Secondly , by a confirmation of that denial by a testimony of Scripture ( For he saith to Moses , &c. )

Tim.

What is the deniall ?

Silas .

God forbid , as who should say let it neuer enter into the heart of any man , to thinke than God should be vniust .

Tim.

What is our instruction from this deniall ?

Silas .

That it is our dutie to acknowledge God to bee righteous in all his decrees , workes and wordes , which hee doth in men , by men , or vppon men , or any other creature whatsoeuer : though the causes , reasons , & ends of his doings may be hid from vs , yet we are bounde to adore them as holy and righteous . The reasons 〈◊〉 be : First , because it is written that God hates iniquity , Debilum sinon reddis , habes quod gratuler's : sireddis , non habes quod querarn . Idem . Psal. 5 , 4. & that he is righteous in all his waies . Secondly , he is the iudge of the world , and therefore cannot be vniust , Rom. 3. 5 : Gen. 25 , 18. Thirdly , the wil of God is the 〈◊〉 dause of all right 〈◊〉 : whatsoeuer he wil , it must be , because hee wiss it ; whereas in men things must first be iust , and then they are to will them . Lastly , if a Creditor hauing two debters ; may forgiue the one and cause the others to pay : 〈◊〉 King 〈◊〉 ohe 〈◊〉 and spare another , and yet 〈◊〉 , how much more God ? who had not beene 〈◊〉 , if all had beene appointed to death ( as Augustine saith ) 〈◊〉 being debters to God by mans fall ; if he take not his debt of one , he hath whereof to 〈◊〉 , and if he 〈◊〉 take it of another , he hath not whereof to complaine . Mercy is shewed without iniustice , mercy is free , & floweth from loue vndue , whereas iustice is to giue euery one his due .

Tim.

What vse of this 〈◊〉 ?

Silas .

It serues to stoppe the mouths of such as belche out 〈◊〉 〈◊〉 against the 〈◊〉 〈◊〉 and iustice of almighty God . Secondly , it admonisheth vs to think of God with 〈◊〉 and humiliation in whatsoeuer he doth , yea when wee cannot reach the reason of his purpose and actions . For it is against reason to measure Gods counsels and actions by the rule of our baiardly reason .

Tim.

How doth Paul confirme his deniall ?

Silas .

By a testimony of Scripture , the summe whereof is thus much , that God hath an absolute power ouer all men to chuse whome he will , and whome he wil not chuse to harden .

Tim.

What are wee to learne out of the preface before the testimony ?

Silas .

This , in that Paul appealeth to the Scriptures we learne , that they be an all-sufficient iudge to determine all controuersies in religion , as they bee a perfect canon , both of faith and manners .

Tim.

But the Scriptures ure dumbe , and a Iudge ought to speake ?

Silas .

The Scripture sayeth to Moses , and therefore speaketh , and therefore fit to be a iudge ; for if a mans testament be of force ( as if himselfe were aliue to speake ) to decide all controuersies which arise among his children , ought wee not much more to yeelde so much force to the Testament of God , speaking therein to his children ?

Tim.

What profit is to be made of this point ?

Silas .

It resutes the Papists who set vp the Church , or a generall counsell , or the Bishop of Rome teaching iudicially ex Cathedra , to bee a competent iudge , refusing the Scripture and the Spirite of God speaking therein for vnsufficient . Secondly , in all things questionable and doubtfull , we must rest and satisfie our selues with the sentence and testimony of the Scripture , without all contradiction and caueling .

Tim.

Howe doeth the Apostle fit this testimony to his purpose ?

Silas .

Some fetch the first occasion of Gods speaking these words to Moyses , from the act of God , in pardoning certaine of them which committed Idolatry with other ; as if God should haue saide to him , Moses , 〈◊〉 belongeth not to thee to know why some were punished and not others ; For I will haue mercy on whome I will haue mercy &c. but indeede many things goe betweene this act of God and the wordes of the text ; also thus Pauls answere would not agree to this obiection : But the true occasion is this : vppon Moses request to see Gods glory , it was promised him that hee should see his backe-parts , whereof these words giue a reason why God wil shew this fauor to him , and to none other ; For I will haue mercy on whome I will haue mercy , &c. Now this the Apostle thus fittes to his purpose ; for where the equity and cause is common , there from a singular example may be gathered a generall doctrine , as here seeing no good comes vnto any man but by Gods mercy , therefore election is no lesse to be ascribed the run to , then Gods reuealing himselfe to Moses so familiarly .

Tim.

What is here meant by [ mercy and compassion ? ]

Silas .

Mercy in the Hebrew comes from a word which signifies pitty or free fauour ; and compassion from a word which signifies to loue , with such tender affection as mothers doe their children .

Tim.

What may the often repeating of these wordes [ mercy and compassion ] teach vs ?

Silas .

First , that Gods mercy is most free and not due vnto vs , as if he should say , In that I shew mercy , I find no cause but in my mercy , and not in any mans goodnesse or merite . Secondly , that it is arbitrary , proceeding meerely from his owne good will , and not depending vppon any mans goodnesse [ vppon whome bee will , &c. ] Thirdly , that Gods mercy is vnchangeable and most constant , asin Pilats speech , Iohn 19-22 . What I haue written , I haue written ; that is , I will not change my writing . So this speech , I pitty whome I pitty , is thus much , I will not breake off the course of my mercy towardes my childe , I am Iehouah , I change not . Fourthly , that Gods mercy is vnmeasurable and infinite , reaching it selfe not to some one , but to many and manifold good things ; as if he should say , to whome I shew mercy in decree , I will she 〈◊〉 mercy in act ; on whom I will haue compassion in electing them , I will haue compassion in iustifying , sanctifying , & glorifying : thus 〈◊〉 〈◊〉 〈◊〉 , doe collect . Hence is God in Scripture to armed the Father of 〈◊〉 , God of compassion , rich in mercy . See Psal. 103 11. And is said to giue grace vpon grace , lohn 1. 16. also see Rom. 8. 30.

Tim.

What is the vse that wee are to make of the properties of Gods mercie ?

Silas .

First , it giues comfort to consciences afflicted with their sinnes , in as much as wee knowe that God will not deale with vs after our 〈◊〉 , but after his infinite mercies . Secondly , it serues to humble Gods children , in who 〈◊〉 〈◊〉 no cause 〈◊〉 〈◊〉 him to she we them the 〈◊〉 〈◊〉 ; but must fetch and draw it 〈◊〉 from himselfe , euen from his owne good will and pleasure . It is not a more vile pride in a begger , to attribute the almes giuen him to his owne deserts , then to ascribe the mercies of God vnto our owne 〈◊〉 , either in whole or in part . Thirdly , it must moue the godly vnto true thankfulnesse , which consists in two thinges , namely the confession and imitation of his mercies ; to bee mercifull vnto others , as we haue found him mercifull vnto vs , according to Christs precept . Math. 5. good reason we should bee mercifull to our brethren , seeing he expressed much mercy to his enemies , not in a few things but in many , not for a while , but with continuance . Lastly , it confutes such as make foreseene Augustine was of this opinion for faith , but retracted it . faith and good workes , or either of them , the mouing cause of Gods 〈◊〉 them , as the Patagians , wherof one expounded these wordes thus ; ( on whome I will ) that is ( sayeth he ) whome I shall know to be iust and obedient to my precepts .

Tim.

What doctrines 〈◊〉 from this sentence 〈◊〉 together ?

Silas .

These , first that election seeing it comes from mercy , doeth therefore 〈◊〉 misery ; for mercy hath relation vnto misery ; therefore God did not chuse men as they are in 〈◊〉 , but as in the 〈◊〉 and fall . Also that so 〈◊〉 seene 〈◊〉 could 〈◊〉 〈◊〉 God to chuse or refuse , because then all had beene refused , seeing all were lost in Adam . Secondly wee learne , that election is not vniuersall , seeing mercie is not vniuersall , but pertaineth onely to such as God would shew mercie to . Thirdly , that the mercie of God is most free Latct discretionis ratio , sed non 〈◊〉 ipsa discretio . Aug. and absolute , depending vppon nothing without himselfe , but wholly and absolutely vpon his owne will : so as if question be , why was mercie taken on Isaac and not on Ismael : The aunswere is , because hee would . But why would hee ? Heereof no reason is to be giuen .

Tim.

What vse are we to make heereof ?

Silas .

First , it admonisheth vs to ascribe the whole glory of our election and saluation to the free fauour & mercy of God . Secondly , to teach vs to exercise our mercy freely towards others , not vpon any sinister respect , as for gaine and credit to our selues , but onely for pitty sake , that so we may imitate our heauenly Father , as well in the manner of shewing mercy , as in the matter Note . it selfe . Howsoeuer in the execution of Gods decree , there shall bee place for Iustice , because it shall bee rendred to euerie man according to his worke , yet in the decree it selfe , mercie beares 〈◊〉 whole sway , choosing them on whom hee would haue mercie , and leauing those to be hardened , on whom hee woulde not haue mercie .

DIAL . IX .

Verse 16. Now then , it is not of him that willeth , nor of him that runneth , but of God that sheweth mercy .

Tim.

WHat doth the Apostle 〈◊〉 this text ?

Silas .

It is a conclusion of his answere , concerning This Texte makes much against them , which holde the beginning of our saluation to come from our selues , August . election ( to wit ) that God electing some whom he would , hee is not therein vniust , seeing he did it out of his free mercie , as he proued by a testimony of Scripture in the former verse . So farre off is God from being vniust , as in choosing some , hee shewes 〈◊〉 most good . Hence then the Apostle infers , that seeing election comes wholly of mercie , and there is no Summe . cause of Gods mercie but in himselfe . Therefore it depends not at all vpon the will and workes of man [ Nowe then it is not in him , &c. ]

Tim.

What be the parts of this Text ?

Silas .

Two : First , it remoueth that which is the falsely Parts . supposed cause of mans election ( to wit ) our willing and running . Secondly , it putteth downe the verie true and sole cause , to wit , the mercy of God .

Tim.

What is meant by [ It ? ]

Silas

Either election and Gods purpose is to be supplied Interpretation . out of verse 11. or his loue out of verse 13. which comes all to one ; as also to supply saluation , is the same in effect .

Tim.

What is meant by [ Hm ? ]

Silas .

We may particularly vnderstand it of Iacob mentioned before , but the best is , generally to expound it of many , euen Iacob and all others which be chosen . For the Apostle nowe deliuereth a generall doctrine touching the cause of election . Therefore they are deceiued which interpret this [ Him ] of God , referring to God all three following , willing , running , and shewing mercy .

Tim.

What meaneth he by [ Will ? ]

Silas .

The thoughts , purposes , and endeauours of the minde , euen whatsoeuer it is that men doe striue and attaine vnto , by all the inward faculties of their mind and soule .

Tim.

What must be vnderstood by [ Running ? ]

Silas .

All mans outward actions , his words and deedes whatsoeuer . Not of Esaus running to hunting , or Iacobs running to dresse the Kid , for this is absurde , but of all good workes done by the elect .

Tim.

What doctrine ariseth from these word thus opened ?

Silas .

That nothing that is in men , their thoughts , Doctrine . words & deeds do not auail any thing to election or saluation , in such sort as to be causes to moue God to chuse and saue some , and not others : this comes not by willing and running , out of our merits .

Tim.

Must wee vnderstand this dectrine of vnregenerate onely or of the faithfull also ?

Silas .

Of all sorts of men both one and the other , it is not the desires and deedes of any , whereupon their saluation and election depends , as vpon 〈◊〉 motiues , or efficient causes .

Tim.

What is it then that you iudge of the will and deedes of naturall men ?

Silas .

Euery man before his new birth , hath in him the power of willing euen from his birth ; the force and power of his will , is to will freely euery thing that is euill , & freely to will some good things : for the will cannot bee compelled , it willeth freely whatsoeuer it willeth . The good things which it willeth , are either naturall and ciuill good things , that belong to this life , as to eat , rest , take phisick &c. or to resraine the outward 〈◊〉 of vices , and to doe the outward actions of vertues ; yea and in diuine thinges a man hath power naturally to will that which is outwardly to bee done ; yet so as with this power of willing , there commeth the effectuall power of God moouing all things , and prolpering that which men do well .

Tim.

Why doth the Apostle say it is not in man that willeth or runneth if it be so ?

Sil.

He doth not absolutely deny that men do wil , or run , or forbid vs simply either to desire or endeuour or doe any thing : but he teacheth that God eternally did see nothing that was to bee naturally in man , to moue him to elect him to life , or that ought which a man doeth or willeth before his new birth , is acceptable to God , and auailable to saue himselfe .

Tim.

But are we not to iudge otherwise of the workes and wils of 〈◊〉 persons ?

Silas .

No otherwise , as in this regard , 〈◊〉 they should haue any stroke in their election to moue God thereunto : indeede they please God through Christ , because they are the fruites of his Spirite though vnperfect , as also they be the way wherein the godly walke towardes heauen . But as they cannot merit our saluation by the doing of them , so the foresight of them did not moue God to elect vs , or yet to call , or iustifie , or adopt , and sanctifie vs , and saue vs .

Tim.

But are not Gods children bound to will and to do good duties , to beleeue and to repent ?

Silas .

True , they are , and without them none of yeares can be saued ; but not to ascribe their election vnto them , because many Infants are chosen who neuer coulde doe good .

Tim.

Shew vs the reason of this doctrine ?

Silas .

First , all the goodnesse which is in the woorke and will of man , proceedes from Gods purpose and election , and therefore can be no cause of it , 1. Tim. 1. Ephe. 1. 4. Secondly , there is that contrariety in the matter of election and saluation , betweene mercy and workes , grace and merite , that if in any sort it doeth depend vpon workes , it doeth in no sort come from grace and mercy ; as the opposition in this text shewes , and the plaine words of chap. 11. verse 6.

Tim.

What is the vse hereof ?

Silas .

It confutes such as set vp free will , and make the beginnings of their saluation to come from themselues , which as it directly crosseth the Scriptures , which teach that in our will or vnderstanding there is no goodnesse , till GOD put it in ; so it derogateth much from the glory of Gods mercy , also too much exalteth and puffeth vp flesh and bloud . Secondly , though this may not quench and kill our care and endeuour of well doing , yet it must serue to humble vs , euen for our best desires and endeuours ; for as much as they doe wholly spring from Gods mercy , and are of no value in the cause of election and saluation .

Tim.

What doctrine are wee to learne from the second part of this text ?

Silas .

That Gods mercy is the whole and all-sufficient cause of mans election , as also of all our willing and running well , yea and of our heauenly inheritance .

Tim.

If all must be committed to Gods mercy , what then , are we stocks and stones , doe we nothing ?

Sil.

Yea 〈◊〉 , the godly doc both will and worke , but Nos volumus , sed Deus qui dat bene velle . August . they are impelled thereunto by his Spirite , which they receiue from his grace , Gal. 4. 5. Rom. 8. 15. Phil. 1 , Iohn . 15 without mee ye can doe nothing . God preuenteth the vnwilling , to make him willing ( saith Augustine ) and followeth him being made willing , least he do will in vaine .

Tim.

Then it seemes that our working , and Gods shewing mercy , doe together get vs to bee saued : as God calleth by the voyce of the Minister , and by Parents brings children into the world , and Magistrates rule through the helpe and blessing of God ; and he giues life by foode , and light by the sunne : so men are saued by his mercies , and their owne endeuours ?

Silas .

Indeede some haue so taken these wordes of willing and running , as if they alone by themselues were not Hoc appertissime contradicit Apostolo qui tribuit Dco , quod demit voluntati sufficient without Gods mercy , and so they part the matter of our saluation betweene God and man , mercy and workes , so as that wee doe , were nothing in comparison of that which Gods mercy performeth , yet were of some force ; but it may as well be saide that mercy is not sufficient Totum Deo detur qui voluntatem et 〈◊〉 et adiuuat , bonam facit et conseruat . without our willing and running . Secondly , mercy is here so set by the Apostle against our will and courses , as that the setting vp one of these , is the putting downe of the other . 3. It is the mercy of God that doth enable men to will and to doe well , giuing them faith and repentance , and perseuerance in these graces ; so as mercy is all in all , it begins and finisheth our saluation , What I am I am by the grace of God ?

Tim.

Why would God haue all that belongs to our saluation referred to his mercy ?

Silas .

First , that all might be free , as from grace of God not merit of men , and he might haue glory of all . Secondly , that such as would reioyce , might reioyce , not in themselues , but reioyce onely herein that they know God to be mercifull , praysing him for putting into them good willes and power to doe good workes , and finally for crowning his owne gifts , and all of his mercy , Phil. 2 , 13.

Tim.

What is the vse heereof ?

Silas .

It admonisheth all Gods children to thinke of themselues and all that they can doe , most basely , & most highly of the rich mercies of God in Christ , louing them , praysing them , and studying to imitate them ; also to depend vpon his mercy , for the beginning , proceeding , and end of their saluation , and to abhorre all conceit of iniustice in God , in respect of his eternall election : sithence all being lost in Adam , hee might according to iustice haue left all to themselues to be hardened in their sinnes , it being his most merciful nature ( and nothing else ) which moued him to exempt some from that common misery , that being freede from sinne and death by Christ , they might partake in his heauenly glory , to the glory of his grace .

DIAL . X.

Verse 17. For the Scripture saith to Pharaoh , for this purpose haue I stirred thee vp , that I might shew my power in thee , and that my name might be declared throughout all the earth .

Tim.

WHat is the Apostles drift in these words ?

Silas .

Hauing cleared God before of iniustice Scope . in respect of his electing some out of lost mankinde , No reason why God did this to Pharaoh rather then to another King . Chrysost. because hee did it out of the prerogatiue of his absolute and most free mercies , as Paul confirmeth by testimony of Scripture ; so now he like-wise proueth by Scripture , that God is not vniust , in the matter of reprobation , out of Exodus , 9 , 16.

Tim.

What argument doth Paul take out of this Scripture to proue his purpose ?

Silas .

From a particular example of Pharaoh , whom Paul might by an example of the Iew haue confirmed his purpose , but wisely he did it by an heathenish king . God did not chuse , but reiect very iustly , as appeareth two wayes : First , from the quality of Pharaoh , beeing a man hardened by sinne , noted in this word , raised vp , as Paul expounds it in the next verse : for seeing Pharaoh was hardened and became obstinate before hee was destroyed , therefore God could not be vniust in appointing him vnto destruction ; for sinners doe perish iustly , therefore God is not vniust when he doth appoint them vnto destruction . Secondly , from the end which hee propoundeth to himselfe of his owne counsell , namely , the declaration of his owne power and iustice , to the praise of his name . Now that cannot bee vniust which is done of God to so good an end , if withal it be considered that Gods glory is the cheefest good thing , and that he hath an absolute right in all his creatures , to dispose of them as he thinkes best for his owne glory .

Tim.

But how fitly doth Paul gather a generall doctrine touching all reprobates , from this one example ?

Silas .

Very fitly , because the cause and case of all reprobates is one and the same , for none of them perish but in regard of their foregoing sinne , and God is glorified in the destruction of euery one of them : therefore if God dealt iustlye in reprobating Pharaoh vpon these grounds , hee is also iust in the reprobating and refusing all other appointed to damnation .

Tim.

What are the parts of this Text ?

Silas .

Two : First a preface , and secondly a testimony of Scripture .

Tim.

What is meant by Pharaoh ?

Silas .

It was a name common to the Kings of Egipt & signifieth an auenger , as afterwards their Kings were called : And the Kings of Gezar , Abimelech , and the Emperors of Rome , Caesar.

Tim.

What is meant by [ Scripture ? ]

Silas .

Generally euery thing that is written , but more especially the holy writings of Moses , and yet more particularly the booke of Exodus , and therein this one sentence . And further by Scripture wee may vnderstand God speaking in the Scripture , as appeareth by comparing this place with verse 25. as also by reason , for the Scripture is the word of God .

Tim.

What instruction doth arise from hence ?

Silas .

That euery clause and sentence of holy Scripture must be spoken of , and heard and vsed with all religious reuerence & firme beleefe . The reason heereof is because the most glorious God is the author of it and hath inspired them , 2 Tim. 3 , 16. 2 Pet. 1 , 21.

Tim.

What vse is to be made of this point ?

Sil.

It reprooues such as faile in excesse of reuerence to the Scriptures , ascribing diuine force to the Letters and Syllables pronounced , as if God had enclosed his vertue in them , which is a meere inchantment and sorcery . Secondly , such as faile in defect and want of reuerence , receiuing Gods words as the worde of a man , prophanely denying authority and obedience to them . Thirdly , it warnes vs in the hearing of the word , to remember that we haue to do with God , whosoeuer bee the Instruments to deliuer this vnto vs , Acts 10 , 33.

Tim.

What other doctrine will arise from this Preface ?

Silas .

That the doctrine of reprobation , ought by the Doctrine . Ministers of God to be taught vnto the Church , but warily and with circumspection , as the mindes of the people be not estranged from God by the rash handling of it . For the doctrine of reprobation , is a part of the holie Reason . Scripture , and is reuealed therein , therefore it belongeth to vs , to take knowledge of it , Deut. 29 , 29. Also this doctrine is profitable and necessary to be knowne : for it serueth well to commend Gods mercie toward the elect , and to encrease their thankefulnesse , finee they know that he freely elected them to life , 〈◊〉 they were no lesse corrupt and miserable , then those whom he refused . Also it teacheth all men to iudge and speak aright of God , to wit , that he hath absolute power ouer men to appoint them to what ends it pleaseth him , without any vnrighteousnesse at all .

Ti.

Is there any other things to be collected out of this Preface ?

Silas .

Yea , two things : First , that not only the whole Bible , but euery particular sentence therein , is to be accounted the word of God . Lastly , it confutes such papists as say , that the Scriptures be mute and dumbe : for God speaketh in them , it is a speaking Iudge . Let Christ iudge ( saith Augustine ) and the Apostles with him , for in them Christ speakes .

Tim.

What are we to learne out of the testimony , being the second part of the Text ?

Sil.

Three things : First , that God is the author of reprobation . Secondly , by what degrees and meanes that counsell is fulfilled . Thirdly , the vtmost end of this decree of God .

Tim.

How is the first gathered from this Text ?

Sil.

Because it is saide [ I , ] that is , I God haue stirred thee vp , also that God hated Esau , verse 13. and that God prepareth vessels to wrath , verse 22. Adde heereunto 1. Thess. 5 , 10.

Tim.

What profit of this ?

Sil.

First , it confutes such as will not haue reprobation depend vpon the will of God , but vppon the workes and will of men . Secondly , such as affirme that there is no decree of reprobation at all .

Sil.

But if God for his wil sake reprobate men , is he not herein vniust ?

Silas .

No , because betweene the decree of his reprobation , and the execution of it , there alwaies goes the sinne of the party , as the meritorious cause of theyr destruction . Also God refuseth for most holy ends : and lastly , his will is the rule of righteousnesse .

Tim.

What is meant by the stirring vp of Pharaob ?

Silas .

It containes those degrees and meanes , by the which Gods counsell was performed vpon Pharaoh . The degrees be these : First , that he was created of God iust in Adam , but in him suffered to fall . Secondly , that God had aduanced him to the kingdome . Thirdly that amids the great plagues of Egypt , he preserued him aliue when others were destroyed , Exod. 9 , 15. Fourthly , that GOD withdrew grace from him that hee could not profit by those wonderful plagues . Fiftly , that by a secret but iust iudgement , he inclined his will to rebell against his Iustice , yet without infusing or putting into him any motion of sinne , for God tempts no man to euill , Iames 1. Sixtly , that for his former wickednesse and malice , hee was deliuered vp to Satan , and his owne lusts to be more obdurated ; which God did as a most iust Iudge , executing wrath for former sinnes .

Tim.

What doth all this concerne the counsell of reprobation ?

Sil.

Verie much , because all these are so many consequents which follow vpon the decree of reprobation , & therefore strongly proue it . For if God had chosen him , hee could not haue continued in his naturall blindnesse and corruption , but must haue had his heart mollified & changed , as Iacob and Paul had .

Tim.

What is the end of Gods decree of reprobation in Pharaoh and others ?

Silas .

The manifestation of his power in their iust destruction to the praise and honor of his name , that fierce and mighty Kings could not stand , but fell before him , rebelling against him .

Tim.

What vse of this ?

Silas .

It serues to mooue vs to honour God in all his As Pharaoh omitted nothing which might bee for his owne destruction , so God lefte nothing vndone which might be for his correction , 〈◊〉 . iudgements and workes whatsoeuer : withall , wee may learne from this example , that Gods invitation of sinners to repentance , by benefites or corrections is not of efficacie , sauing in the elect alone . For there lacked not bounty in blessing , and lenity in forbearing and differring punishment , yet they being not elect , it no whit auailed them to amendment .

DIAL . XI .

Verse 18. Therefore he hath mercy on whom hee will , and whom he will he hardeneth .

Tim.

WHat is the sum of this Text ?

Silas .

A conclusion of the Apostles answere , vnto the obiection of Gods vnrighteousnesse . He had proued by testimony of Scripture , that though of lost mankind God choose whom he will , yet he is not vniust ; vpon this reason , that in his election & reprobation , he vseth his absolute right ouer his Creature , which is , to shew or not to shew mercy as hee will , this , hee had proued by two-folde Scripture : and the former reason he now includes in this Text.

Tim.

What be the parts of this Text ?

Silas .

Two : the first concerns the elect , the latter concernes the Reprobate .

Tim.

What is meant by [ hee ? ]

Silas .

God himselfe : of whom in verse 16. God sheweth mercy , and verse 17. That my power may be shewed , &c.

Tim.

What is meant by Mercy ?

Silas .

Both his decreed mercy , and his actiue mercie , Interpretation . euen the whole worke of God , touching his election , calling , iustifying , sanctifying them ; their perseuerance in grace and glorifying : And all this is according to his free and absolute will .

Tim.

What is the doctrine of this first part ?

Silas .

That the cause of Gods mercy , touching the sauing Doctrine . of the elect , restes wholly in himselfe , euen in his owne good will and pleasure . This appeareth by plaine Reason . testimony of Scripture : and first concerning election , we haue Ephes. 1 , 4 , 5. where it is thus written , He predestinated vs according to the good pleasure of his will . And secondly touching calling , Math. 11 , 25 , 26. Euen so ( O Father ) because so it pleased thee . 2 Tim. 1 , 9. who hath called vs according to his purpose and grace . Thirdly of Iustification , Rom. 3 , 21. We are freely iustified by his grace . Fourthly , of Sanctification , Iames 1 , 18. Of his own will begat he vs . And lastly of glorification , Rom. 6 , 23. Eternall life is the gifte of God . Finally , the whole worke of mans saluation , depends wholly vpon the good will of God , as appeareth by Ephes. 1 , 11. Hee worketh all things after the counsell of his will ?

Tim.

What vse of this Doctrine ?

Silas .

First , it instructeth vs , that the mercie of God is arbitrarie , so as hee may shew it or not shewe it , as hee pleaseth . Also it teacheth , that the right that God hath ouer men , is absolute and independant : so as if hee will shewe mercy to elect and call some which were as corrupt ( as those which he giueth ouer to be hardned in sinne , ) as it may and doeth greatly commend his goodnesse , so it doeth in no wise prooue him to be vniust , because in mercy which is vndue there can bee no iniustice . Lastly , it teacheth that our mercy which wee exercise towards men , must not respect their owne deseruings and merites , but be free , after the example of the Samaritane , Luke 11. The reason hereof is , because we are commaunded to bee mercisull , as God is mercifull , Luke 6. 36. also the man Christ shewed mercy freely , for hee prayed for his enemies , Luke 23. 34. So did Steuen , Acts 7. also Paul , Rom. 9. 1. 2. Yet this letteth not , but that we ought to deale kindly to such as haue beene kinde to vs , and to pitty them that haue had mercy on vs , so as it be for the Lords sake , and not for our owne sake .

Tim.

Come nowe vnto the second part of this text , and tell vs what is meant by haraning ?

Silas .

Heere the consequent is put for the antecedent , hardening the consequent of reprobation vppon which it depends , and also for the meanes , by which that decree is effected . That this is the meaning , is apparant by the opposition of hardnesse to mercy , which plainly shewes that the one word is taken as largely as the other ; that as mercy contaynes election , with all the degrees and meanes by which the elect are brought to glory ; so hardnes contains reprobation , and all the meanes by which the reprobate are brought to destruction .

Tim.

In what sence is it sayed here of [ God ] that he hardned Pharaoh ?

Silas .

Not by infusing of hardnesse nor yet by bare permission , not yet by his long suffering and patience . But Pharaoh 〈◊〉 〈◊〉 libero arbitrio , Deus indurauit Pharaonem 〈◊〉 〈◊〉 . Aug. two wayes , partly by forsaking his creature withdrawing his grace , as it is saide , Indurat quos non emollit , and as the sunne freezeth the water not by adding coldnes to it , but by keeping backe his heate , so is God a deficient cause of hardnes , but not an efficient . Secondly , by his iust iudgement , punishing former sinnes with hardnesse , which is a iust thing with God , to punish sin with sinne : Sathan hardeneth as a malicious authour , man hardneth himselfe as a voluntary instrument , God hardneth as a most righteous iudge and auenger .

Tim.

What is the doctrine from henee ?

Silas .

That a hardened hearte is a signe of a reprobate , which must not bee vnderstoode neither of naturall hardnesse , which is common to elect and reprobate ; nor yet of actuall hardnesse being felt , which may be and is in the regenerate , as in the Apostles and in the godly Iewes : but of habituall hardnesse being totall and finall , which befalleth none but castawayes , when it is without feeling , and perpetuall to the end of ones life .

Tim.

What is the note to know this hardnes which is peculiar to reprobates ?

Silas .

There be three speciall tokens of it ; first , obstinate disobedience to the worde and warnings of GOD , when the will of God being knowne , is resisted by disobedience , and not in one but in many things , and that constantly from time to time . Secondly , sencelesse security when such disobedient sinners are neither mooued with the benefits nor corrections wherby they are called to repen tance , nor yet allured by promises , nor terrified by threatnings , hauing harts like brawne , or an adamant and yron . Thirdly , desperate obstinacy , when after all meanes vsed of God , by his worde of iustice and mercy , instead of being better and better , sinners grow worse and worse , more carelesse to please God and keepe his commeandements , and more frowarde in their behauiour toward God and man .

Tim.

What is the vse of this doctrine ?

Silas .

First , it affoords comfort to all soft and melting heartes , which by the worde and iudgements of God , are moued to relent and turne from their sinnes vnto God , by true and serious repentance , such are no reprobates . Secondly , it teacheth the miserable condition of all such men as haue stony and brawny hearts , they bee in a fearefull condition , and had need to looke to it betimes . Thirdly , it admonisheth all men to beware of and striue against hardnesse of heart , whereunto the neerer they are , the neerer they are to reprobation , and therefore let euery man examine himselfe , and with al diligence vse al means to soften their owne hearts . See Dialogue on Chap. 2. verse 4 , 5.

DIAL . XII .

Verse 19 , 20 , 21. Thou wilt then say vnto me , why doth he yet complaine for who hath resisted his will ? But o man who art thou which pleadest against God ? Shall the thing formed say to him that formed it , why hast thou made me thus , & c. ?

Tim.

WHat doth this text containe ?

Silas .

A new obiection against predestination , with an answere to it . The first obiection was touching Gods vnfaithfulnesse , if he did reiect the Iewes to whom hee had promised to be their God . The second was of iniustice , if hee should elect some and not other some , without respect of any worthinesse or vnworthinesse in themselues . Now in this our text they charge God with cruelty and extreame rigor . For if God harden whom he will , and after punish them for that hardnesse , this seemes vnto carnall reason to be cruelty . This obiection is fortified and backt by two reasons closely coucht in this text . The first is this : It were cruelty in God to bee reuenged on that hardnesse which himselfe willeth , verse 19. But Pharaoh and all wicked men are hardened because God will , ( as before verse 18 , ) therefore he hath no cause to be angry or to punish , or if hee doe , it seemeth to mans reason to bee all one , as if a man should binde his seruant , and after beate him because he did not his worke , or as if a Magistrate should bid a prisoner breake the Iayle , and yet hang him when hee hath done . The other reason is this : that God must bee accounted cruell , if he should punish that which men cannot resist and auoyde : but the omnipotent will of God whereby reprobates are hardened , cannot bee resisted , therefore the hardened without cruelty cannot bee reprehended and punished .

Tim.

What are we to learne for our instruction from this obiection , or first part of our Text ?

Silas .

That the will of God cannot bee withstood and The will of God cannot be resisted , because it is most mighty , yet it is by no meanes vniust , but most vpright . Amb. Origen . made voyde . The reason heereof is , because God being himselfe almighty , there is nothing to crosse and hinder what he willeth .

Tim.

Yet Steuen accuseth the Iewes , Acts , 7. that they resisted the will of God , so doe the Prophets blame the Iewes of brason faces , iron sinnewes , stiffe-neckt vntamenesse .

Silas .

True : the will of God is daily resisted , to wit ; his reuealed will , his will manifested in his worde and workes . But our text speaketh of the secret and hidden wil of God . ( De voluntate bene placiti , non signi , ) as Schoolmen write and distinguish .

Tim.

What vse is to be made of this instruction ?

Silas .

It affoords matter of singular comfort to all the godly , who beeing assured by true faith and the fruites thereof , of the good will of God from euerlasting may surely resolue that doe Sathan , or sinne , or the worlde what they can against them , yet shall they neuer perish , 〈◊〉 Gods will cannot be resisted .

Tim.

What other instruction are wee to draw out of the 19. verse ?

Silas .

That mans reason corrupted , doth draw or gather false conclusions out of true propositions , an example heere of we haue in this text . For it is true that God hardeneth whom he will , and that his will cannot be resisted , but heereof it followes not that he may not iustly complaine of and punish obstinate sinners , which set and willingly settle themselues in a course of disobedience . Againe , as it is true that we are freely iustified by faith alone , but heereof it will not follow that wee neede not doe good workes , as Papists blindly and badly collect . Also because in some Churches the Ministry or Leiturgy may be faulty , we ought not therefore to conclude that we may not liue in such Churches where such defections be not amended , as if any would affirme a body to be no body , because it is a lame one , or an eye no eye because there is a web and pin in it .

Tim.

But what error is in the conclusion of this obiection ?

Silas .

First , there is a falsity or error heerein , that they put the secret will of God for the cause of perishing vnto the reprobate , whereas none of them are destroyed but for the contempt of the knowne & manifest will of God . Secondly , though there be a necessity that they be hardened , on whome God will shew no mercy , yet no reprobate is hardned against his owne will ; for they are so farre from auoyding the hardnesse of their owne hearts , as that they rather contract it by their owne voluntary faults , as Pharaoh did , and as the obstinate Iewes did also , Iohn 8 , 44.

Tim.

What vse is to be made of this last instruction ?

Sil.

That we must diligently beware how we conferre with mans vnreformed reason in the matter of Gods eternall predestination , because thereby we shall bee carried into infinite errors and blasphemies against God . Our duty therefore is with meekenesse and reuerence to stoope to that which God reucales in the Scripture , admiring with Paul , Rom. 11 , 33. Or with Mary pondering , what our dull minds cannot at first conceiue , Luke , 2 , 51.

Tim.

Come we now to the answere of the Apostle to the former obiection , and tell vs how he proceedeth ?

Silas .

First , by his Apostolicall authority he beateth downe the malepertnesse of man in disputing with God , and this he performes by comparing the exceeding infirmity of man the creature , with the high maiesty of God his Creator . ( O man who art thou that pleadst against God ? )

Tim.

What is meant here by pleading ?

Silas .

A saucy ouer-bolde questioning with God , to call him , his decrees , and doings , vnto our account or examination .

Tim.

What is the instruction out of these words ?

Silas .

That it is a great impudency for any man to subiect the deepe counselles of God to the blinde , poore , and beggerly reason of man . This is proued first by Deut. 29. 29. where it is written , that secret things belong to God , and Prouerbes , He that searcheth the glory , shall be confounded with the maiesty : also Esay 6 , 2. the Cherubins couering their faces before the throne of God , teach vs this modesty , that we should not pry into that which God will haue kept secret from vs . This doctrine may bee set foorth by the comparison of a weake eye vnable to looke on the sun in his beauty and strength ; or of a simple or ignorant Boore , presuming to sift and scan the important affaires of Princes and States : euen such madnesse is it in silly man , to reason and striue against God , thinking to bring his actions and decrees vnder our controulement and censure : as if all without our reach ought to bee reiected .

Tim.

What profit is to be made of this instruction ?

Silas .

First , it serues iustly to reprooue the audacious wickednesse of such men as are too busie to examine God and his wayes ; why hee made the world no sooner , what hee did , and where hee was before the worlde ; why hee made them men and women ; why hee made some poore , and not all rich ; why he would not chuse and saue all ; why hee suffered Adam to fall , sithence he might haue kept him from sin , &c. Such persons little consider how easie a thing it is , for that infinite maiesty to confound these curious fooles , with his very becke . Secondly , the godly are here to bee exhorted to bridle this wickednesse in themselues by a due meditation of Gods infinite greatnes , compared with their owne most pittifull smalnesse , being in respect of him , not so much as a droppe of water in respect of the whole sea , or as a little dimme candle to the light of the sun . How small a portion of that incomprehensible wisdome doe we see ? This therefore will bee our wisedome to labour in al sincerity and humbly , to know , beleeue , and doe , that which wee by his word shall perceiue to belong to vs .

DIAL . XIII .

Verses 20 , 21. Shall the thing formed say to him that formed it , why hast thou made mee thus ? Hath not the Potter power ouer the clay to make of the same lumpe , one vessell to honour and another to dishonour ?

Tim.

WHat doth this text containe ?

Silas .

The reall answere of Paul to the thing obiected , to wit ; cruelty in God , if for his very will sake , he should chuse some to life , and harden others . The former answere was personall , beating down the presumption of such men as would call the workes of God to account ; now he satisfieth the very matter obiected .

Tim.

What is the summe of this reall answere , which Paul makes to the thing it selfe ?

Silas .

Thus much , that though God shew mercy where hee will , and shew no mercy where hee will not , yet none may repine at him or accuse him of cruelty . The cause here of is , the most high and absolute power that God hath ouer his creature , to dispose of it as pleaseth him , himselfe being the supreme cause of all , and independant , all other things rather depending on his pleasure .

Tim.

In what manner or forme is this set downe by the Apostle ?

Silas .

By a parable or similitude , wherein men are likened to a pot of clay , and God to a Potter . The substance whereof is thus much ; that as a pot may not finde fault with the Potter ( howsoeuer hee make it , because hee hath full power ouer the clay , to make what hee will with it ; ) so God hath absolute power ouer men to dispose of them as he liketh , either to death or life , and therefore hee cannot be charged with cruelty , though he reiect and cast off some for his meere pleasure sake . This comparison our Apostle borroweth from other places of Scripture , as namely from Esay , 45. 9. and Iere. 18. 1. 2 , 3.

Tim.

Doth this comparison hold in all things , doth God & man agree in euery thing , as doth the Pot and the potter ?

Silas .

No , they differ in these things . First , the potter hath matter ( to wit ) clay prepared to his handes , God made man of nothing . Secondly , man hath vnderstanding and will , the clay hath not so much as anie motion . Thirdly , it is a greater matter to destroy a man , than a pot of clay . Similitudes ( saith Chrysostom ) are not of force touching all parts , for them many absurdities would followe , it is sufficient to holde in that for which it is brought .

Tim.

In what things doth this similitude consist ?

Silas .

First , as sundry pots be made out of one lumpe , so all men are made out of one masse , whether we consider men in the estate of their creation or corruption , yet the Originall & beginning of all men ( as touching their bodies . is all one and the same ( to wit ) clay or slime . Secondly the power and right that God hath ouer men , is as great as any potter can haue ouer the pot , yea , and much greater without comparison . Thirdly , the pot ( if it could speake ) may not reason with the Potter , why was I made so and not so : neither may man reason with God , why he made him thus or thus . Lastly , as the Potter of what forme soeuer the pot be made , taketh nothing from it , so neither doth God take any thing from man , what end soeuer he appoint him vnto . Man was beholden to God for whatsoeuer hee is or hath , but man gaue nothing to God .

Tim.

To what scope and marke doth this similitude tend ?

Silas .

Not onely to checke such as repine at Gods eternall decree of election and reprobation , but to cleare this decree from all suspition of cruelty and tiranny ; because as his mercy is arbitrary , so his right in , and power ouer his creatures , is absolute .

Tim.

Now tell vs what instruction we are to learne from this latter end of the 20. verse ?

Silas .

That it is not lawfull for men to contend or striue with God about-any thing , which hee decreeth before all times , or which he doth in time .

Tim.

Howe may this doctrine bee fitly gathered from this text ?

Silas .

In this wise ( by an argument a minori ) if the pot must rest in the will of the Potter , ( without questioning or expostulating why it was made in this base forme , or to such a vile vse ) much more are men to be satisfied with the will of their creator without repining or reasoning against it : if it be an vnworthy and vnreasonable thing for the pot to question with his Former , much more vnmeet is it that man should question with his Maker .

Tim.

What may be the reason of this doctrine ?

Silas .

First , because God himselfe being most iust , his will is the highest and most perfect rule of al righteousnes ; insomuch that whatsoeuer it bee that is once knowne to bee willed of God , must without ali question and dispute bee helde for most vpright and iust , and cannot bee but a most grieuour sinne to quarrell with him , or to answer him againe .

Tim.

What vse is to be made of this first doctrine ?

Silas .

First , it serueth to stop the mouthes of all such as cauill at the doctrine of Gods most free predestination , whereas God expresly faith that he sheweth mercy where hee will , and sheweth not mercy where hee will not : these wicked men contend with God , and charge him to be cruell and tyranicall , when they heare it taught out of Scripture , that for his meere will sake GOD doeth reprobate some , forgetting themselues to be vnmatches with God , & pulling vpon themselues worthily that woe threatned to things formed which striue with their Former . Esay 54. 9. Secondly , from hence are reprooued such as mislike any of Gods workes , as their owne estate or condition of life , or of the weather , or such like workes of God ; as they which suppose and sticke not to speake that it had bin better for them that they had been made rich , or of more strength &c. what is this , but for the thing formed to picke quarrell or prescribe lawes to the maker . Thirdly , heere is a warning vnto all the children of God , to holde themselues content in all things , with that which pleaseth God , doe it neuer so much exceede their reason , or crosse their affections ; adoring with reuerence and humility such iudgements of his , as they are not able to conceiue the true causes ; after the example of Iob , chap. 1. and of Dauid , 2. Sam. 15. 23.

Tim.

What other doctrine are we to gather out of the 21. ver ?

Silas .

That the power and right that God hath ouer Esay 45 〈◊〉 . men ( as touching their finall ends , ) is absolute and vndependant , Psal. 135. 6. without any respect at all to any thing , or merite Exodus 39 , 7. in man good or bad , either to their sin actuall or originall ; Iob. 12 , 10. or to theis holinesse , faith , and good workes . For albeit Duke 12 , 5. it is most true that good workes are loued of God , and Ephe. 1 , 11. freely rewarded in heauen ; and there are neuer any condemned in hell , but for their sinnes , either of birth ( as in Infants ) or of life too ( as in men of yeares : ) which is enough to cleare God of iniustice and cruelty , that he neuer executes any iustice vpon his creature , but for his foregoing iniquities : yet the Apostle when hee lookes backe to the high and soueraigne cause of Gods decree touching mens finall estate : hee setteth downe none other but the absolute power and will of God , that hee may appoint of euery man as hee pleaseth , for God doeth whatsoeuer hee pleaseth , both in heauen and earth .

Tim.

How may this doctrine bee gathered from this text ?

Silas .

The very text giueth power to the Potter , to put vpon the pot what forme and vse he will , with as good yea and much better reason it standeth , that the like power be ascribed vnto God ; the reason is , because there is no proportion betweene God and a Potter , who is by infinit degrees , inferiour to God . Secondly , the Potter hath the clay made to his hands , but Gods hand made all men ; and therefore his right ouer men is farre greater then can bee the Potters ouer the Pot which is onely formed , and not created by him . For as touching God , his right is such and so absolute , that he might haue made man , or not haue made him , hauing made him vpright , hee might haue brought him to nothing , as he made him of nothing ; and all being corrupt in Adam he might haue reprobated and refused all without any wrong , nay most iustly : concerning all which , none could haue controuled him : sithence hee did all this not of any necessity of his nature , but out of the liberty of his will , and absolutenes of his power ; which as it is vnsistable , so it is vncontroulable by flesh & bloud , yea by any creature in earth or in heauen ; the greatest men are vnder another , God at least is aboue them , but God is supreme , and hath none aboue him .

Tim.

But what difference is then betwixt God , and such other tyr annicall rulers , as for their pleasure sake destroy their subiects , as the Muscouians , the Turkes , &c.

Silas .

Yes , there is great difference ; first , these Princes made not their subiects . Secondly , their power is limited by law , and conscience or religion ; they be set vp by God , and must raigne for God . Thirdly , being sinfull men their luste and desire is sinfull , whereas Gods will is pure . Lastly , tyrants respect wicked endes , to satisfie their sauadge cruelty ; whereas Gods purpose in sauing or destroying , respects the praise of his 〈◊〉 and mercy , most holy and good ends .

Tim.

Tell vs what vse we are to make of this doctrine ?

Silas .

First , it reproues such as make Gods decree of reprobation , to depend vppon Gods fort seeing sin in men .

Tim.

What reasons haue we against this ?

Silas .

First a plaine text , verse 9. and 15. Secondly , 〈◊〉 abridgeth the absolute will and power of God , and subiecteth his will to mens merites . Thirdly , then all mon being sinners by nature , must needs be 〈◊〉 and cast away . Fourthly , then had there beene an cause to obiect iniustice to God : for euery one will confesse it iust , to reprobate for originall sin foreseene , but without respect of vnworthines to do it , argueth iniquity .

Tim.

What other vse of this doctrine ?

Silas .

It serues to teach all men patience in 〈◊〉 , and thankfulnesse in prosperity ; for seeing all which hapneth , dependeth on Gods will , it is reason to bee patient , if ought fall out not well , and thankfull to God if all be well .

Tim.

What other doctrine from this 21. verse ?

Silas .

That all men are not elect , because there are vessels to dishonour . Againe , the similitude of a pot doeth warne vs of our 〈◊〉 and britle estate , howsoeuer strong wee soeme to be , yet we are broken asunder very quickly ; euen as a pot is so one quashed , so is man as an earthen vessell ; which consideration should serue to worke both humility , seeing we are so feeble and mortall ; and watchfulnesse also , seeing wee know not when the pot will breake , at what houre the thiefe wil come , death being euer at our elbowes , and the time as vncertaine as the thing is certaine .

DIAL . XIIII .

Verse 22. What and if God would to shew his wrath , and to make his power knowne , suffer with long patience the vessels of wrath , which he hath prepared to destruction ?

Tim.

IS the reading of this verse full , or is there somthing lacking to perfect the reading ?

Silas .

There must be a supply of a word or two , as thus ; ( who shall accuse God , ) or ( what hast thou to obiect against him ? )

Tim.

Tell vs now the drife and purpose of this text ?

Silas .

The purpose is to cleare the counsell of Gods reprobation from al tyranny , by rehearsing the true causes & Scope . reasons why God electeth some , and reiecteth others , all being equall both by creation , and coruption of nature : this is the argument ; Whosoeuer hath absolute right , wil Summe . doe nothing but vpon good causes and reasons , can be no tyrant . Such an one is God ( our celestiall Potter , ) therefore hee is not guilty of iniustice or cruelty , though he appoint some to glory , and others to punishment eternally ; for all his endes bee as righteous , as his power is soueraigne .

Tim.

Declare vnto vs these finall causes in respect of the reprobate .

Silas .

There be three mentioned in this Text. First , to shew his wrath against their sinnes . Secondly , to make knowne his power by breaking them , not withstanding their obstinacy against him . Thirdly , the abuse of his long suffering and lenity . Vpon these grounds , and for these ends God reiecteth some , and is auenged on them . Therefore his dealing is not tyrannicall , but most iust .

Tim.

Expound the words , and first tell vs what is meant here by wrath ?

Silas .

First , Gods iust displeasure conceiued against the Interpretation . reprobate for sinne . Secondly , the paine or vengeaunce due thereunto .

Tim.

What meaneth this , to shew wrath ?

Sil.

First , to ordaine them to this punishment . Secondly , in due time to inflict it vpon them most iustly .

Tim.

What doctrine 〈◊〉 from 〈◊〉 ?

Silas .

That God is most iustly offended with the reprobate Doctrine . for sinne , and wil most seuerely reuenge it in them . The reason heereof is , because sinne is 〈◊〉 to the Reason . nature of God . Secondly , it is the office of diuine iustice to take vengeance on sinne , else in vaine were God called the iudge of the world , Gen. 18 , Rom. 3.

Tim.

What vse are Christians to make of this doctrine ? Vse .

Silas .

First , it strengthens our Faith concerning the righteousnesse of God . For sithence he neither punisheth the wicked , nor euer meant to doe it but in regard of their sinnes deseruing it , we are therefore to beleeue him to bee righteous , whatsoeuer corrupt reason obiect against it . Secondly , it stirreth vp to repentance , and to hatred of sinne , because God so abhorreth it , that he wil eternally plague it euen in his own and most noble creature , Act 17 , 30. Thirdly , it should moue all to dread the fearefull iustice of God : if Beasts dread the roaring of a Lyon , Amos 〈◊〉 . 4. how much should flesh dread that iust and terrible God ?

Tim.

What is the second end or finall cause , why God reiecteth and destroyeth some ?

Silas .

To make his power knowne , which is a thing most iust , that God should declare and manifest his power to his owne praise and glory .

Tim.

But how is Gods power shewne vpon the Reprobate ?

Silas .

Heerein , that howsoeuer they be many and of great might , yet God is mightier then they , being able to put them downe , and throwe them to destruction ; which turneth as to the praise of his iustice , so of his power treading downe all thinges which resist it , as it is written ; All the Aduersaries es of Iehouah shall perish , & none shall stand before him when he is angry , 1 Sam. 2 , 10. Psa. 37. And Now is the Axe laide , &c. Mat. 3 , 10.

Tim.

What is the doctrine which ariseth from hence ?

Silas .

This : that the vtmost end of reprobation is the manifestation of Gods power : and not simply the destruction of the Reprobate , which is the nearest end in respect of the men themselues , and is no further respected of God , then as it tends to the declaration of his power and Iustice . The reason of this doctrine is , because else in vain had God created the world , if it had not bin to manifest his glorious properties , whereof his power is one . Secondly , it was his will by this meanes to shewe forth his power , and why might he not ?

Tim.

What vse of this Doctrine ?

Silas .

First , Gods Children must in the ruine of the reprobate , finde cause to magnifie God . As Moyses and Mirian did praise God , Exod. 15. for the temporall calamity of Pharaoh and his hoast in the redde Sea : so the godly must praise him much more for the eternall destruction of the Reprobate in hell : insomuch as out of it hee worketh his owne praise , Reuel. 11 , 17 , 18. Secondly God being stronger then man , he is more to be feared then all men . This reproues the fearefull , and iustifyeth Gods iudgements against them , and it comforteth the faithfull , to consider that they haue such a strong patron to vphold them , and put downe their enemies , were they as strong as Pharaoh and all Egypt .

Tim.

What is the third cause why God takes vengeance on the Reprobate ?

Silas .

Because they abuse his suffering and long patience , whereby he spared them when hee might strike them dead .

Tim.

What is the Doctrine from hence ?

Silas .

That God is very patient ( not onely towardes his Children , 2 Pet. 3. ) but euen towardes his verie enemies , Acts 13. Psal. 103. The reason heereof , is , to giue them space of repentaunce , and to take all excuse from them , il they be obstinate , Rom 2 , 4 , 5. & Rom. 3.

Tim.

Shew vs what vse we are to make of this point ?

Sil.

Gods Ministers and Children must by the example of their Father learne patience towards those that be euill , 2 Tim. 2 , 24. Col. 3 , 12. So long as there is any cause to hope , that by our sufferance there is any good to bee done vpon them : but if they growe more obstinate by our lenity , then obey that in Math. 7 , 7.

Tim.

What other doctrine from hence ?

Silas .

It is a fearefull marke of a reprobate alwaies to abuse Gods patience , to the hardning of themselues in their euils ; because none but they do it : as none but Gods children can profit by it to amendment of life .

Tim.

What vse of this point ?

Silas .

It serues for a trial and examination of our selues , whether we be our of the ranke of reprobates , namely , if we finde that we haue profited by the patience and long sufferance of God towards vs , to the reformation of our wayes : also it serues for terror vnto such as are not made the better by the patience of God towards them . And lastly , it serues for comfort to such as are bettered by his long-suffering and kindnesse , thereby learning more to fear the offending of such a gracious God . This is a good token , and very comfortable .

Tim.

Shew vs why reprobates are called vessels of wrath ?

Silas .

Vessels they are called in respect of Gods preordination and creation . He fore-appointed and made them to some speciall vse , ( as vessels be ) euen to the setting foorth of his power and iustice , as was saide before . ( Vessels of wrath ) in regard of their owne sinnes , whereby they corrupted and made themselues worthy of his wrath and punishment .

Tim.

What is meant by prepared , and by whom are they prepared to destruction ?

Silas .

To be prepared , signifies to be made fit & meet before hand , and this is done partly by God , eternally reiecting them ; creating them in time , permitting them to fall in Adam , and iustly hardening them for resisting his will . Secondly , by Sathan , solliciting them to sin and inspiring into them sinne-full motions , obdurating them also in sinfull courses . Lastly , by themselues in regard of their naturall corruption and voluntary deprauation , following the lustes of their ignorance with greedinesse . Thus in regard of creation , and the end to the which they are ordained , reprobates are prepared of God ; as also in regard of sinne ( as it is a meanes to bring them to that end : ) but respecting sinne ( as it is sinne ) which they bring of their owne , so they are prepared by themselues , and by Sathan .

Note that it is good diuinity taught from God , by the pen of the Apostle Paul , in plaine expresse tearmes , that there be some men which be vessels of wrath and prepared to destruction ; & that they know no diuinity , which deny this vpon pretence , least God be found vniust and tyrannicall . It is a safe thing in speaking , writing , or preaching , to follow the phrase and speech of the Holy-Ghost , rightly taken in the true sence ; men may not labour to bee wiser then God , nor thinke to defend Gods iustice by a lye . Such be miserable patrons of God and his righteousnesse . Bonum non indiget malo , nor truth hath no neede of falshood to prop and support it .

DIAL . XIII .

Verse 23. And that be might declare the riches of his glory vpon the Vessels of mercy , which hee hath prepared vnto glory .

Tim.

WHat is the drift and purpose of this Text ?

Silas .

To illustrate or set foorth the ende of Scope . Gods counsell touching the reprobate ( which is , the manifestation of iustice and power in their deserued destruction ) by the contrary end , touching his counsell of election , which is two-fold . First , Gods owne glory , ( this is the vtmost end . ) Secondly , the eternall glorye and happinesse of the elect , ( this is the neerest end . )

Tim.

Tell vs what is meant by [ he ] as also by [ declare ? ]

Silas .

By [ he ] is meant God , as verse , 22. and by [ declare ] Interpretation . is signified to make knowne to al reasonable creatures , to wit , Angels and men .

Tim.

What is signified by [ his glory ] as also by the riches of his glory ?

Silas .

By his glory is meant the grace of God , wherein hee shewes himselfe glorious , see Ephe. 3 16. and by the riches of his glory , is meant his vnmeasurable and meruellous great mercy : see the like , Rom. 2 , 4. Ephes. 1 , 3 , 8.

Tim.

Who are meant heere by the [ vessels of his mercy ? ]

Silas

Elect men and women ordained to obtaine saluation in heauen , through the mercies of God in Christ .

Tim.

What doctrines arise out of these words thus expounded ? Doctrine .

Sil.

First , that the elect ( as well as the reprobate ) are Reason . vessels or instruments framed of God to speciall vses ; for God makes nothing in vaine : if reprobates bee for vse , much rather the elect .

Tim.

What vse of this point ?

Silas .

It warnes vs that whatsoeuer wee are or haue , Vse . we hold it of God , and are to referre it to him , euen as vessels are what they are by the will of the Potter , and serue to his pleasure .

Tim.

What is the next doctrine ?

Sil.

That not mans merit but Gods mercy , puts a difference 2. Doctrine . betweene vessell and vessell , person and person . The godly in that they are vessels , this is by nature common to them with the wicked ; but in that they are vessels to honour , this must be ascribed to mercy : whereas yet the reprobates are vessels of wrath by merit , for their wrath and punishment is not inflicted , till it bee deserued .

Tim.

What vse to be made of this point ?

Silas .

It admonisheth Gods children that they haue nothing Vse . whereof to glory in themselues , seeing all they are or haue flowes from free and vndue mercy . Therefore let them that will reioyce , reioyce in this , that they know God to bee mercifull , Ierc. 9. Whereas God calleth , iustifieth , &c. hee sheweth not thereby what wee deserue , but how good and mercifull himselfe is .

Tim.

What other doctrine from hence ?

Silas .

That the praise of Gods glorious mercy is the 3. Doctrine . furthest and chiefest ende why hee electeth and chuseth some . This doctrine may be proued by plaine texte of Scripture , as Prouer. 16 , 4. Rom. 11 , 36. Ephe. 1 , 12. to the praise of his glory . The reason of this doctrine is , because there can bee no higher or further ende of his owne decree , then his owne praise . It is iust and equall that he doe seeke glory vnto himselfe by his creatures .

Tim.

What vse is to be made of this doctrine ?

Silas .

It stoppes the mouths of such as are ready to accuse Vse . the decrees of God to be vniust , whereas they tend vnto most righteous endes , as they bee the decrees of a most righteous God . Secondly , it warneth vs to make the glory of God the vtmost end of our counsels and actions , euen as God hath propounded it to himselfe for the scope of his owne counsels , 1. Cor. 10 , 31. Col. 3 , 17. 1. Tim. 4 , 5.

Tim.

May not yet some other doctrine be drawne from the former part of this verse ?

Sil.

Yes , this : That the mercie which God shewes the elect , is not common and ordinary , but exceeding abundant 4. Doctrine . and plentifull : for to forgiue them so many sins , Reason . to deliuer them from so great wrath , to fulfill them with such exceeding graces , to call them to such exceeding and endlesse ioyes , to giue them his owne Sonne to purchase all this , and to do all this most freely ( passing by others no worse then themselues ) shewes his mercy and goodnesse to be exceeding rich and glorious towardes the chosen .

Tim.

What vse of this point ? Vse .

Silas .

It affoords an exhortation to the godlie , to enlarge their hearts vnto all possible loue and thankefulnesse towardes this mercifull God , with continuall and great care to glorifie him by our obedience vnto his word . Thus farre of the first end .

Tim.

What is the second end of election ?

Silas .

The glory of the elect : by glory here is not onely Interpretation . meant the glorious and blessed estate of the Saints in heauen , but all the meanes also which bringes them thither , as Calling , Faith , Righteousnesse , Sanctification , &c. and finally , the whole woorke of theyr Redemption .

Tim.

In what sence is it sayde [ That God prepareth vnto Glorie ? ]

Silas .

That is to say , he hath made them fit and meet before hand , to be partakers of this glory : and this God doth three wayes . First by eternall predestination . Secondly , by an innocent creation . Thirdly , by an effectuall restauration , restoring them by Christ vnto their lost Image .

Tim.

Speaking of the reprobate hee saith of them passiuely ( prepared ) but of the vessels of mercy ( he prepared , ) what are we to learne from this difference of the phrase ?

Silas .

That the reprobates bring something of their owne to further their destruction ( to wit , corruption of nature , and the fruites thereof , ) whereas the elect hauing from God alone , whatsoeuer good belongs to their saluation , they also haue from God both the ende , and all the meanes , both grace , iustice , and glory . The reprobate in respect of nature and ende , are prepared of God ; but prauity and naughtinesse they haue from Sathan and themselues .

Tim.

What is the doctrine from these latter words ? 5. Doctrine .

Silas .

That God hath vnseparably ioyned the saluation Reason . of the elect , with the praise of his owne glory . The reason hereof is , to make his owne goodnes more renowned , and the elect more gratefull and obedient ; for all men being alike sinfull by nature , if hee would haue condemned all , it had been but iust ; therefore the more was his mercy , that he would saue some , whome he might haue worthily refused .

Tim.

What vse hereof ? Vse .

Silas .

To assure the elect of their owne saluation , which they cannot misse off , since God will not loose the glory of his grace . Secondly , to stirre vp themselues to more ioyfulnesse , by considering the gracious ende of his counsell toward them , compared with the fearefull ende of others ; this is more effectuall to mooue the godly to laude God , then if all men had beene ordained to glory .

Tim.

What other thing are wee to learne from these last words ?

Silas .

That the elect in themselues are no whit better 6. Doctrine . then others ; for in that they must bee prepared , it shewes Reason . that of themselues they are not apt . Againe , this ouerthrowes Vse . the doctrine of free will and merite ; for if God must needes prepare vs , where is our power to doe any good , or what place for our owne deseruings , seeing wee haue nothing but what wee doe receiue ? Lastly , this doeth greatly extoll Gods goodnesse towards the chosen , in that not onely God giues them eternall glory , but prepareth them for it , to make them meete inheritours . He prepareth heauen for the elect , and the elect for heauen ; yea and preserues them to it also by his power throgh faith . To him be praise and glory for euer .

DIAL . XV.

Verse 24. Euen vs whome he hath called , not of the Iewes onely , but of the Gentiles also ?

Tim.

WHat is it that the Apostle performes in this Text ?

Silas .

After the doctrine of predestination , hee nowe passeth on to the doctrine of calling ; and that which he hath spoken in Thesis and generally , he doth now make application of in Hipothesis to the Iews and Gentiles , teaching that in both these Nations such as were predestinated to life , are called to Christ , yet more Gentiles than Iewes , the rest remaining in their hardnesse : all which , he proueth by Oracles out of the Prophets in the rest of this Chapter , to the end thereof .

Tim.

How doth this treatise of calling fitly follow the former doctrine of predestination ?

Silas .

Very fitly ; for Paul hauing prooued , that GOD doth most freely elect some and not others , because of his owne will , heereof question might bee moued , how we might know who are elected ? Whereunto the Apostle secretly answereth , that election is manifested in our vocation vnto Christ by the Gospell . Calling is the manifestation and euidence of election .

Tim.

Giue vs now the sum of this Verse ?

Silas .

Thus much it is ; whosoeuer he be ( Iew or Gentile ) Summe . that is called of God , and obeyeth the caller thereby hee knoweth and declareth himselfe to bee an elect person , euen a vessell of mercy prepared vnto glory .

Tim.

What be the parts of this Verse ?

Silas .

Two : First , it mentioneth the true signe of election , namely , our Calling . Secondly , who they bee to whom this calling appertaines ( not the Iewes only , but the Gentiles also . )

Tim.

What is meant by Calling ?

Silas .

Not a generall outward calling , but an inward Interpretation . and especiall calling , according to purpose of election , as Rom. 8 , 28 , 29 , 30.

Tim.

What is that you tearme a generall calling ?

Silas .

A bare inuitation or inciting vnto Christ , by the preaching of the word sounding in the eare , which draweth men no further then to the knowledge & profession of Christ , and at vtmost to a slight reformation of life , without any sound renewing of the heart , as in Herod , 〈◊〉 , Simon Magus , &c.

Tim.

What is a speciall calling ?

Silas .

The drawing of the elect vnto true faith in Christ , by the mighty worke of the Spirite in the hearte , which both enlightneth the minde distinctly to knowe the doctrine of saluation , as it is taught in holy Scripture , and boweth the will to embrace 〈◊〉 readily , ioyfully , and to begin to obey it vnfainedly , Ephe. 1.

Tim.

Why do ye thinke that this calling is meant here , rather then the former ?

Silas .

Because the Apostle searching for a true testimony of election , most needes meane that inward calling which is wrought by the Spirite effectually ; seeing this is proper to the elect , being a certaine and necessary fruit of election . Whereas the outward calling which is by the word onely without inward sauing grace , is common 〈◊〉 to the elect and reprobate , ( as it is 〈◊〉 , ) Many are called , few chosen ; and as by the parable of the sower appeareth , Math. 13.

Tim.

What is the doctrine from the first part of this verse ? 1. Doctrine .

Silas .

That an effectuall calling vnto Christ by the spirite , is vnto the children of God , a sure 〈◊〉 of their election .

Tim.

Howe may it appeare that this doctrine doeth arise from hence ?

Sil.

Thus , Paul had mentioned , verse 32. [ vessels of mercy , ] now plainly by way of exposition 〈◊〉 vs who they be , ( euen vs who are called , ) by our calling then wee are to iudge of our election , whether we be vessels prepared vnto glory or no.

Tim.

Proue this doctrine by authority of Scripture , and strength of reason .

Sil.

First , it may be proued by these Scriptures , Rom. 8. 〈◊〉 . Whom he hath predestinated , them be hath called ; also v. 28. and Rom. 9. 11. and 2. Pet. 1 , to election , purpose and calling , are often put together , as causes and effects , rootes and fruites . Secondly , reason prooueth it : for seeing God effectually calleth all whome hee , eternally predestinateth , and none others ; therefore calling must 〈◊〉 be a manifestation of predestination to glory . Secondly , 2. Reason . if the Gospell bee the 〈◊〉 of Gods gracious purpose for the sauing of the elect by Christ , 2. Ti , 1 , 〈◊〉 . Therefore to haue this grace offered by the Gospell and truely to receiue it by an effectuall calling of the spirite , must needs be an euidence and declaration of the good will and purpose of God towards a man .

Thirdly , the end of a true calling is to bring vs vnto faith , which is an infallible note of election , Titus , 1 , 1. Similitudes . Acts , 14. Iohn , 3. Lastly , this doctrine may bee set foorth by 〈◊〉 , for as the sappe within the Tree is knowne by the fruite without , & a mans secret thought is manifested by his voyce , and the Sunne is discerned to be lightsome by the beames , so the decree of election is in it selfe secret , but is opened by a true calling , which is as it were the beames , the fruite , the manifestation of Gods counsell towards the elect .

Tim.

What is the vse of this Doctrine ?

Silas .

First , it confutes the 〈◊〉 , who teach that no Vses . man can ordinarily bee assured of his saluation , but by extraordinary reuelations . Secondly , it reprooues such as seeke the certainty of their election by diuing deepely into the secret counsell of God , as if they could know his mind , which is not to bee knowne but by the effects of it . Thirdly , it checks such as rashly censure the doctrine of predestination as if it driue men to despaire , because men can neuer find the secret will of God ; whereas a speciall vocation is a meane whereby to vnderstand it . Fourthly , it reprooues such as say predestination cannot be known , and therefore ought not to be 〈◊〉 whereas our calling is as it were a hand to leade vs to the verie secret place of God . Fiftly , this Doctrine serueth to admonish all the godly ( laying aside all other means ) when they seeke for proofe of their own election ) to go down into their owne hearts , to finde out that precious worke of Gods grace in their calling to Christ .

Tim.

Yea , but this may 〈◊〉 vs , for Hipocrites & wicked A doubt . men say they haue a calling ? And such as haue a true calling cannot alwayes discerue it .

Silas .

It is true : therefore there be some few tokens , Solution . by which a sauing vocation is to be discerned from that Markes of a calling , which is effectuall . which is common . As first , a distinct speciall knowledge of the word , not confusedly and generally . Secondly , to beleeue the promises of the Gospell with sincere loue to them , and ioy in them . Thirdly , to take sound delight in the whole word of God , euen the threatnings , reprehensions , & exhortations aswell as consolations . Fourthly , to begin obedience to the Lawe of God , euen from the heart , and throughout in one thing aswell as in 〈◊〉 〈◊〉 , though not perfectly . Fiftly , to haue a Spirit of discerning , to put difference betweene the voice of Christ which calleth vs to himselfe , and the voice of strangers , Iohn 10. Sixtly , an earnest desire with constant Prayer , to haue othere brought to the participation of this heauenly calling , specially such as bee vnder our charge , as family , seruants , children , wife , &c. Lastly , to loue the Brethren called , because they belong to Christ ; and the Ministers and instruments of our calling , being thankful to them , as to the Messengers of God , and 〈◊〉 of our good . To the which , may bee added the Prayer of faith , and the testimony of the Spirite of God and ours , Rom. 8 , 15 , 16 , and our 〈◊〉 for our Fathers glorie guided by knowledge , 2 〈◊〉 . 7 , 11.

Tim.

Haue 〈◊〉 〈◊〉 her vse of 〈◊〉 former doctrine ?

Sil.

Yea , 〈◊〉 for Christian consolation , euen to comfort at the heart , all such weary , heauy laden , hungry and thirsty soules , as do couet aboue all things to be certified of Gods loue towardes them , and to finde rest , and perceiue the assurance of their owne saluation . Let these neuer feare their owne estate , if they can finde in truth Gods effectuall calling to bee vpon them by these markes ( though in a weake measure : ) for thereby anie of these shall clearly and firmely see their owne predestination ; which being an vnchangeable purpose of GOD that alter not , it cannot be that such should perish .

Tim.

What other instruction arsseth out of the first part of this verse ?

Sil.

That such as haue the word preached must thankfully 2. Doctrine . receiue it . The reason is , because it is the ordinarie Reason . meanes of an effectuall calling to bring men to Christ , such as are ( Adulti ) of yeares and stature able to heare .

Tim.

What vse heereof ?

Sil.

It shewes the wretched estate of estate , Papists , Vses . and prophane Atheists , which dispise the Ministerie of the word : also of carelesse worldlings , which regarde not such a blessing . Secondly , it warnes such as liue vnder the word preached , to norish an hope that they are called according to Gods purpose , and therefore to labour to get an inward spirituall calling , ioyned to their common calling .

Tim.

Have ye yet any other instructions out of the first part of this ?

Silas .

Yea , by Pauls putting himselfe into the number 3. Doctrine . [ Vs , ] wee learne that his owne election was certainely knowne into him , and so it may be , and is to euery child of God that liues to yeares of diseretion . Secondly , that by the worke of a true calling , the Apostle was assured 4. Doctrine . of his owne saluation , therefore not by speciall reuelation onely . Thirdly , by his example hee ensturcteth vs to 5. Doctrine . hope well of the saluation of others that be members of the visible Church . The seasons bee , first because they Reasons . haue the Sacraments of Gods grace , whereby they are set apart and sealed vp to God to be his people . Secondly , God inuiteth them by his word , to faith and repentance . Thirdly , they make profession of God to be their father , and Christ their redeemer . Lastly , in their liues they doe yeeld outward obedience to the worde . Now charity requireth vs to think that al this is done in truth , and therefore to hope well of them , that they belong to Gods election ; as Paul doth heere by speaking in the plurall number of others as well as himselfe .

Tim.

But what may we thinke of those Christ ans that are apparantly wicked ?

Silas .

Euen of such we are not to despaire , because we know not what to morrow will bring foorth . Also the parable of the vineyard , shewes that God calles at all houres , euen at the last : and the example of the theefe , and Paul , being wicked men , and yet called in the ende of their life , instruct vs that we must not cast away hope of any how wicked soeuer they bee ; none more wicked then such as haue beene called . Also it is as easie for the infinite power to conuert a greeuous as a lesse sinner .

Tim.

What then , is there no reprobation in the visible Church ? none reiected which be in Noahs Arke , in the outward Church ?

Silas .

Wee may not determine or giue finall sentence vpon any that they are Reprobates , Rom. 14 , 10 , 11 , 12 , but leauing secret things to God , who onely knoweth who be his , and who bee not , 2. Tim. 2 , 19. wee doe so out of charity hope well of all , as yet wee holde it for a certaine truth , that all in the visible Church be not elect . That this is so , appeareth first by Scripture , Math. 20. 16. Many called , few chosen , also 1. Iohn , 2 , 29. Some went out from vs , that were not of vs . Againe , the Iewes being Gods people , it is written of them that they were not all Christs sheepe , nor giuen vnto him of his Father , Iohn , 10 , 29. nor were Iewes within , Rom. 2 , 29. nor children of the promise , Rom. 9 , 4. nor the children of Abraham , Iohn , 8 , 39. Secondly , this truth may bee proued by the similitudes of Scripture , which set foorth the estate of the visible Church , for it is likened vnto a floore hauing wheate and chaffe , Mat. 3 , 12. to a dragge , net hauing good fish and badde , Mat. 13 , 47. to a fielde of tares as well as of good Corne , Mat. 13 , 24. to a house wherein are vessels of earth and of gold ; to Noahs Arke , wherein were vncleane beasts , as wel as cleane . Thirdly , it may bee confirmed by examples , as of Esau , Rom. 9. 12. and Iudus , Iohn , 6 , 70. who were both reprobates , and yet liued in the visible Church ; so of Caine , Ismael , Saul , D. mas. Lastly , this appeares by reason , because Reason . were all elect , all must be saued , which is not true , Mat. 7 , 13 , Secondly , it opens a gap to security . Thirdly , were all elect , then should all haue an effectuall calling to Christ , Mat. 13. and 20. Wee are therefore thus to holde and beleeue , that the holye and inuisible Church consists onely of elect and none other : But in the visible Church there be both Goats and Sheepe , chosen and refused ones . The infallible distinction whereof pertaines to God alone .

Tim.

But how is it then that Paul writing to whole visible Churches , doth 〈◊〉 them holye , elect , and Saints ? as 1. Cor. 1. 1. Thes. 1 , 4 , 5.

Silas .

I he cause heereof is manifold ; not for that euety one were such in truth , as Israell an holy Nation , yet had many hypocrites among them , but first because they were all such by externall vocation , whereby beeing seuered from the rest of the vncleane world , they are consecrated to Christ .

Secondly , they all had the sacrament of sanctification , an outward seale of election . Thirdly , because the iudgment of certainty belongs to God onely , man is bounde to iudge by charity .

Fourthly , because the denomination followes the better part , as the soule beares the appellation of the whole man . Fifthly , to teach the marke that they that liue in the Church must aime at , and striue too , namely , to bee holy .

Sixtly , because they were such in their owne opinion , and in the opinion of the Church . Lastly , because the holy thinges of God , as the word , Sacraments , &c. were committed vnto them .

Tim.

What vse of this poynt ?

Silas .

First , it is a barre and bridle to rash iudgement . Secondly , it is a spurre to quicken Christians to all care , to passe beyond reptobates , in the practise of Christianity , that they may get a sure testimony of their owne predestination . There is no greater motiue to cause vs to follow after true godlinesse , then to consider that persons baptised and professours , may perish when they be Christians , not within , but without onely .

Tim.

What instructions learne wee from the latter part of the 24. verse ?

Silas .

That all the Iewes are not reiected , for there were some in whome Gods election and promise tooke place . Secondly , that the Gentiles are admitted to the fellowship of grace with the Iewes , since the publishing of the Gospell , the difference of Nation taken away , by pulling down the partition wall of Legal and Leuitical ceremonies .

DIAL . XVII .

Verses 25 , 26. As hee sayeth also in Osee , I will call them my people , which were not my people : and her beloued , which was not beloued . And it shall be in the place where it was sayed vnto them , ye are not my people , that there they shall bee called , the children of the liuing God .

In citing this text out of the Prophet Osee , Paul inuerteth the words , setting that last , which is first in the Prophet ; hee also leaueth out some words , and putteth in others , partly for breuity sake , and partly to sit it to his purpose ; but changeth nought either of sence or scope : al that he retayneth entire and vntouched .

Tim

WHat may the scope of the Apostle be here ?

Silas .

To shew that to be now fulfilled touching the calling of Gentiles , which was before by Osee 〈◊〉 : Osee had sayed the Gentiles should be Gods people , Paul tels vs that they now are so , being called to the faith of the Gospell .

Tim.

But to speake this , was a thing like to bee grieuous to the Iewes who could endure nothing lesse . See Acts 10. & 11.

Silas .

Very true : therefore the Apostle very wisely proueth it , not by his owne testimony and report , but by the Prophets , and bringeth in God , speaking by the Prophets , to stop their mouthes the better , that they should haue no euasion .

Tim.

But this place of Osee , is directly spoken for the comfort of the Iewes ; howe doth Paul draw it to the calling of the Gentiles ?

Silas .

Paul being directed by the Holy Ghost , could not erre in his allegation . Secondly , though the Prophet speake it of the Iewes , dispersed for their Idolatry , telling them that GOD would gather them againe ; which was done both temporally at their returned from their captiuity of Babilon ; and spiritually by the preaching of the Gospell : yet the Gentiles are meant also , as deseruing properly to bee called ( not a people , ) being strangers from the couenant ; whereas the Iewes became not Gods people accidentally , through their Apostacy , impiety , and Idolatry . Therefore if God would conuert those back sliding Israelites , why not the Gentiles also ? both being equally not Gods people though in diuers manners . Further the case stands thus ; Osee diuides the whole worlde into two sorts , one which were his people hauing obtained mercy , another which were not his people nor pittied ; he prophefieth of the former , that they should be made not a people , and bee without mercy for a time : the other shoulde become a people and obtaine mercy ; and who can these bee but the Gentiles , to whome therfore Paul fitly applies that prediction ?

Tim.

Tell vs now what we are to learn from this , that Paul sayth [ God spake in Osee ? ]

Silas .

That Prophets were but Gods mouth , to vtter his minde , and penmen or Registers , and not authors .

Tim.

What are wee to gather for our instruction out of the Prophesie it selfe ?

Silas .

That the condition of vs all before grace is most Doctrine . miserable ; for till we be conuerted vnto Christ , wee are not his children , nor beloued .

Tim.

Proue this Doctrine .

Sil.

First , all those Scriptures which witnesse of vs that without Christ wee are sinners , vngodly , enemies , children Proofe . of wrath , &c. proue thus much , Rom. 5 , 6 , 7 , 8. Ephe. By scripture 2 , 1 , 2. Secondly , reason proueth it . First , because in By reason . this estate we are without God and all manner of goodnesse . Secondly , we are slaues vnto Sathan , subiect vnto all euill , sin , and misery . Thirdly , the comparisons of Scripture not illustrate alone , but proue this truth ; for we are compared to such as sitte in darknesse , and in the shadow of death , Acts , 26 , 18. to Birds in snares , 2. Tim. 2 , 26. to prisoners in fetters , to captiues in the handes of cruell enemies , Luke , 4 , 18. to a childe newly and nakedly borne , Ezek. 16. to persons deade and rotten in the graue , Iohn , 5 , 25. to an house built vpon the sand , Math , 7 , 26. to Thistles , Mat. 7 , 16. to winter , Cant. 2 , 11. All which shaddow out our sinfull and woefull estate by nature .

Tim.

What vse is to be made of this Doctrine ?

Silas .

First , it serues to humble the godly by the remembrance Vse . of their olde estate , that they were once in this dreadfull and vile condition . Secondly , it serues to make them thankfull with comfort , that they are deliuered and set free , Psal 103 , 1 , 2. 3. beeing so farre vnworthy of grace . Thirdly , it serues to stirre vp others to praise God for such Christians as they see to bee freed from that woefull estate , after the example of Paul , Rom. 6 , 16. and almost in the beginning of all his Epistles . Fourthly , it serues to confute al such ( whether Pelagians or Papists ) which doe ascribe the least power to a naturall man , eyther to thinke well or to merite ought with Cod ; for what good eyther will or worke can be in such as be neyther beloued nor people , til Christ cal & change them ? Lastly , heere is a warning to all such as doe not finde themselues truely called , to make haste out of this dolefull estate , giuing their eyes no slumber , nor rest to their eyelids , till they find rest to their soules .

Tim.

What other doctrine from this Text ?

Silas .

That blissefull is the condition of such as are called 2. Doctrine . to Christ Iesus , and endowed with his faith and spirite ; because such as bee called to Christ and beloued of God , are exalted to bee his people and Children , which is the greatest dignity and blisse in the whole world .

Tim.

How d ee ye proue this doctrine ?

Silas .

First , by Scripture , Psal. 144 , 15. Blessed are Proofe . the people whose God is the Lord . Iohn , 1 , 12. To them that beleeue in him , there is giuen this dignity , to bee called the sonnes of God , 1. Iohn , 3 , 1. Secondly by Reason . by reason ; for first Gods children are Christs brethren , Heb. 2 , 12. and Gods heires , Rom. 8 , 18. Secondly , they haue their sinnes fully forgiuen them , Rom. 4 4 , 5. Psal. 32 , 1. Thirdly , they haue the blessing of beleeuing harts . Luke 1. Fourthly , they are led by the Spirite of sanctification , which fils them with the feare of God , and godly vprightnesse of life , Psal. 112 , 1. and 119 , 1. Rom. 8 , 9. Fiftly , if crosses and troubles come , they are supported and comforted vnder them , and reape much good by them , Iohn 14 , Rom. 8 , 28. Sixtly , the Angels are their seruants , Heb. 1 , 14. and all creatures are at league with them , Hosea , 2 , 18. Seauenthly , they are freed from the power of sinne , Diuell , death , and hell , and all their enemies , Luke , 1. 74. Rom. 6 , 7. Acts , 26 , 26. Thirdly , comparisons of Scripture proueth this point ; as of a tree standing by the Riuers of waters , planted in Gods house , set vpon a Rocke ; of a Prince and a king full of riches & glory ; of an Oliue , and of a Vine , Psal. 45 , and 92 , 12 , 13 , Mat , 7 , 24 , Iohn 15. Rom. 11 , 17.

Tim.

What profit of this doctrine ?

Silas .

First , it reproues such as speake basely of Gods children . Secondly , it warneth vs of the great danger of such as offer them any wrong in word or deed ; also what blessings are ouer their heades which kindely entreate them . Mat. 10. 42. and 25 , 40. Thirdly , it exhorteth Gods children by remembrance of their great dignity , to beare the crosse patiently , to flye sin carefully , to liue holily and iustly . And lastly , it must encrease and double the prayses of the faithfull , who bee by grace set in such an happy estate .

Tim.

Howe can it bee sayed of the same persons , that they were a people and no people , that they were beloued and not beloued ?

Silas .

The Scripture speakes of Gods elect sometimes according to their predestination , and sometime according to their present estate . Secondly , their present estate being two-folde , either in corruption and grace one succeeding the other ; in regard thereof they are sometimes beloued and not beloued , according to the diuersity of times and conditions .

Tim.

Why is God called the liuing God ?

Silas .

Because God liueth of and by himselfe eternally , and is authour of life to all which liue , Acts 17. 28. which shewes Idols to be no Gods , and the Sacrament not to be God ; for they neither liue , nor infuse life into other , nor can preserue themselues from violation .

Tim.

How comes it that while the Iewes were Gods people , the Gentiles were not ; and now the Gentiles bee , the Iewes are not ?

Silas .

O the deepenesse of the wisedome and knowledge of God , how are his wayes past finding outfor who hath knowne the minde of the Lord , or to whome hath he told this counsell ?

DIAL . XVIII .

Verses 27 , 28 , 29. Also Esayas cryeth concerning Israel , Though the number of the children of Israel , were as the sand of the sea , yet shall but a remnant be saued ; for hee will make his account and gather it into a short summe with righteousues ; for the Lord will make a short account in the earth . And as Esayas saide before , Except the Lord bad left vs a seede , we bad bin made as Sodome , and had beene like to Gomorrah .

Tim.

WHat is the purpose of this Text ?

Silas .

Hauing proued the calling of the Gentiles by the Testimony of Hosea , nowe he doth the like touching the Iewes ; whose calling to Christ he proues by the testimonies of Esaias , Chap. 10 , 22. and 1 , 9.

Tim.

What is the summe of this Text ?

Sil.

That of the Iewes some few onely were called to Christ , the most part of them being reiected , according as God had from euerlasting determined . For the Aposile reasons heere from the effectes to the cause : Fewe called , therefore few chosen .

Tim.

What be the parts of this Text ?

Sil.

Two : First , hee teacheth , that a small number of the Iewes were saued , verse 27 , 28. Secondly , the reason heereof , Gods mercy , verse 29.

Tim.

What is meant heereby [ Crying ? ]

Silas .

A plaine and earnest speaking the truth without feare or fainting .

Tim.

What is to be learned from hence ?

Silas .

That the Ministers of Christ must boldly and distinctly declare the minde of God , Esay 58 , 1. Hence is Iohn Baptist called a crier , Math. 3 , 3. It is a speech borrowed from common criers in Cities , who so speak as they may be heard of all . Thus Christ spake , for he lift vp his voice , Iohn 7 , 37. The reasons heereof be , first , the commandement of God , Esay 58. Secondly , the example of Christ and the Prophets , Iohn 7. Thirdly , this maner of teaching stirres vp and quickens attention . Fourthly , it helpes the vnderstanding , causing things sooner to bee vnderstood and perceiued . Fiftly , the vntoward rebellion of mans heart , requires such plainnesse and earnestnesse to humble and tame it .

Tim.

What is the vse of this point ?

Silas .

It reprooues such teachers as suppresse their voices . The other extreame is , too much to exalt it . Secondly , it warnesh hearers to loue such vehemency , seeing their owne dulnesse needs it .

Tim.

What is meant by the sand of the Sea ?

Sil.

The exceeding great number of the Iewes , being for multitude like to the sand of the Sea , as God promised Abraham , Gen. 15.

Tim.

What is meant by [ remnant ? ]

Sil.

It is a speech borrowed from Tradesmen , who cut out a whole cloath , till onely a little peece be left , which they call a remnant or remainder : by which is meant a verie few and small number of the Iewes , as it were an handfull , shall be called .

Tim.

What signifies saued ?

Silas .

It signifieth deliuerance from bodily and spirituall dangers ?

Tim.

Of what times did Esayas speake this ?

Silas .

First , of the times of Ezckiah , when all Iuda being ouerrun by the Assyrians , onely Ierusalem was spared . Secondly , of the times of the deliuerance out of Chaldea , when most of the Iewes tarried behinde , the fewest returned home , many dyed in Babylon , others willingly abode there . But the Prophet hath yet a further relation , ( namely ) vnto the times of Grace , when the greatest number of the Iewes spurned against the Gospell , some few onely receyuing it . Those externall Redemptions and deliuerances beeing Types of the Spirituall .

Tim.

What is the Doctrine from hence ?

Silas .

That though the Nation of the Iewes were full of people , yet the greatest number of them shoulde not be deliuered from eternal destruction . The reasons hereof bee , first their generall vnkindnesse and vnthankefulnesse deseruing it . Rom. 10 , 21. also verse 2. Secondly , God had decreed to call and saue but a few of them ; as appcareth by the latter part of this prophesie , verse 28. For to make his account , and gather it into a short sum , signifies not onely that God would lessen the number of the Iewes , but that he did it out of his foreappointment , his election and reprobation bearing the whole sway & stroake in this thing . For more could not bee called and saued then were elected , and these were not many .

Tim.

What is the vse of this doctrine ?

Sil.

First , that euen in the visible Church al are not elect , yea that the reprobates do in number exceede the elect . Secondly , that we must not bee offended with the fewnesse of the godly , and great heapes of the vngodly , for such was the estate of Gods people vnder the law . Thirdly , it teacheth , that multitudes be no markes of the visible Church : in all societies for the most part , the best number is the least , and the greatest the worst .

Tim.

What is meant by the Lord of Hoasts ?

Sil.

The mighty God , whose hoasts all creatures be , executing his will , as Souldiours the will of their Captaine .

Tim.

What doth Seede signifie ?

Silas .

A small number reserued , as a little seed Corne out of a great heape ; that which is chosen for seede , is much lesse then the whole crop .

Tim.

What learne we by this comparison ?

Silas .

First , that Gods elect bee a precious people , as the seede Corne is the best graine , 1 Pet 2 , 9. which must engender in them a loue and comfort of theyr excellent estate euen vnder the Crosse ; and in others a reuerence towards them , and it condemnes the world which iudge basely of them . Secondly , we learne that the godlie are exceeding fruitfull , as seede bringes forth some thirtie , some sixty , some an hundred folde : a sew Apostles conuerted whole nations to Christ , Acts 2 , 41. Colos. 1 , 7 , 8. Rom. 1. Thirdly , the number of the elect , is the smallest number . It is verie great considered simply , Reuel : 7 , 9. but small in respect of the damned , Luke 12 , 32.

Tim.

What vse of this last point ?

Sil.

It admonisheth all men to striue most earnestly to finde themselues amongst this little flocke , and to ioyne rather with a fewe that liue well , then to doe ill with a multitude that ioyne together in euill .

Tim.

What learne we from hence , that God is saide to haue left this seede ?

Silas .

To hold it for a great mercy of God , that there be any that beleeue in him , and feare him in so generall an apostacie : as if in a deluge of water or generall fire , one house or two should bee preserued in a great Citic .

Tim.

What is meant by being [ like ? ]

Silas .

Vtterly to be wasted & destroyed as they were , whereof reade Deut. 29. Gen. 18.

Tim.

What is our Doctrine from hence ?

Silas .

That Gods owne people deserued as greeuous things as the Sodomites , should he deale with them in Iustice ; because to other sinnes common to them both , they doe adde contempt of grace , and most grosse vnthankfulnesse , in that being trusted with much , they render but a little . Also they haue stronger & more meanes to keepe them from sinning , and so their rebellions bee more grieuous . This commends Gods meruailous patience in bearing with his people , and admonisheth them of earnest and speedie repentance , least his anger breake forth , and his fire burne when none can quench it .

DIAL . XIX .

Verse 30. What shall we say then ? That the Gentiles which followed not Righteousnesse , haue attained vnto righteousnesse , onen the righteousnesse which is of faith .

Tim.

WHat is the drift of this Text ?

Silas .

To set downe more clearely by what meanes God brings both elect and not elect to their appointed endes of eternall life or death . Hecreunto the Apostle is come by these degrees . First he had saide , that the promise of God depends vpon his election . Secondly , he had shewed the moouing cause of election and reprobation , his owne absolute will , and most free mercy . Thirdly , he had declared the ends of Gods predestination , the glorye of his mercy , in sauing of the one , and of his power and iustice , in destroying the other . Fourthly , hee had declared that the meanes to iudge of our election is by our effectuall calling . Lastly , that men may discerne when their calling is effectuall or not , ( by faith or vnbeleefe ) which are those two meanes whereby that high counsell of God is executed , as in this text is plainely to bee seene in the examples of faithfull Gentiles saued , and vnfaithfull Iewes confounded .

Tim.

What be the parts of this Text ?

Silas .

Two : First a question in these words , [ What shal Parts . we say then ? ] Secondly , an answere in the rest the answere also consists of two parts , a double proposition , and a double reason : The first proposition is , that the Gentiles found righteousnesse when they sought not for it ; the reason , because Method . they beleeued in Christ , verse 30. Secondly , the Iewes followed after righteousnesse , but found it not ; the reason , because they beleeued not in Christ , but would be righteous by their owne workes , verse 31 , 32.

Tim.

What signifies these words [ What shall we say ? ]

Silas .

It is thus much : Shall wee condemne God of vnrighteousnesse Interpretation . for reiecting so many Iewes that studied to please him , and were his people , calling the Gentiles that were Idolators and leud liuers , and none of his people ?

Tim.

What are we to learne from these words ?

Silas .

Two things : First , that mans corrupt reason will 1. Doctrine . haue alwayes something to obiect against Gods truth : for Paul had firmely proued both the calling of the Gentiles , and the generall reiection of the Iewes by the Scripture , and yet see how reason still goes on , to iangle and quarrell . Therefore let men pray God to reforme their reason , for it is an enemy of Gods wisedome , till grace haue renued it , Rom. 8 , 8. and 12 , 2.

Secondly , from hence wee learne that the Ministers of 2. Doctrine . Christ must bee able to foresee what carnall men can say against the trueth , and to stop their mouthes ; this beeing one part of their function to conuince gainsayers .

Tim.

Now come to the first part of the answere touching the Gentiles , and tell vs what is meant by the [ Gentiles ? ]

Silas .

All the people of the world which were not Iewes .

Tim.

What is meant by [ righteousnes ? ]

Silas .

The perfect iustice of works which God requires in his lawe , or the performance of all such duties perfectly , as the law commands .

Tim.

In what sence are they sayed not to haue followed it ?

Silas .

They neither loued nor cared for , nor practised iust and righteous workes . This may appeare first , in that they could not , because they were ignorant of Moses law , much more ignorant were they of the righteousnesse of Christ . Secondly , as for the law of nature , they were also transgressours of that , being both lewde liuers , and Idolatrous . See Rom. 1. 20. 21. 22. &c. Ephe. 2. 1. 2. also chapter 4. 18. 19. &c.

Tim.

Yea but in the 2. of the Romanes , Paul sayeth that they did the things of the law by nature . ?

Silas .

True , if we respect the outward discipline and gouernment of the common wealth ; for they commaunded and rewarded many vertues , they forbad and punished many vices , as theft , murder , adultery , &c. but tonching their priuate life , they were for the most part very virious , and enemies to all honesty , resisting Christ his Gospel , and Apostles . And this is that which is meant here ( euen more then is sayed ) that they followed not , that is , they fledde from it and abhorred it , and stroue against it .

Tim.

What doctrine from hence ?

Silas .

First , wee learne that all men before grace are Doctrine . vnrighteous , and thereby guilty of wrath . Secondly , that in mans will naturally , there can be no power to moue him to that which is good , for it carries him directly to that which is against the law , much lesse can men before grace merite excongrue . Thirdly , that faith ( touching the beginning of it ) is in no wise from man himselfe , for it is giuen : for we can make ourselues no more able to beleeue , then wee can make ourselues to liue : for wee liue to God by saith , and till then wee are dead . Lastly , from hence wee learne that predestination is a most powerfull thing , because it brings to a calling , to faith , to Christ , and to saluation , euen those which thinke vpon nothing lesse , nay euen those which doe striue against it ; as these Gentiles here named , and the theefe on the Crosse , and Paul and Manasses , and innumerable others .

Tim.

What vse is to be made of this last point ?

Silas .

It teacheth vs that neyther willing nor running , purpose nor endeauour , can get a man to bee a beleeuer : though men must doe their parts , yet all depends vpon the grace of God , which wee see euen without any labour conferreth grace and righteousnesse , there where God pleaseth to giue it . Secondly , it 〈◊〉 great sinners , and helpeth them against despaire ; because neyther multitude nor greatnesse of sinnes , nor long continuance in them , nor all the power of Sathan , shall hinder the conuersion of any who belong to Gods election , Thirdly , it stirreth vp the godly , to consider whence they haue all graces which they inioy ; namely , from Gods eternall and powerfull mercy , which serueth both for humbling them , and mouing them to hearty thankfulnesse .

Tim.

What is meant by [ attaine ? ]

Silas .

To apprehend , lay hold on , and receiue some thing giuen .

Tim.

What signifies [ righteousnesse ? ]

Silas .

That perfect iustice of Christ , which hee wrought in his owne person , by his owne sufferings and doings , which consistes in remission of sinnes , and imputation of his obedience . See Rom. 3.

Tim.

But is not this absurd , that the Gentiles which were vnrighteous should receiue righteousnesse ?

Silas .

No , because they had faith to receiue Christ , who is the end of the law for righteousnesse , to all that beleeue in him , Rom. 10 , 4.

Tim.

But how can righteousnesse and vnrighteousnesse meet together in one person ?

Silas .

Very well , the righteousnesse of faith may bee found in him who wants the righteousnesse of workes : howbeit when the righteousnesse of faith comes , a mans owne vnrighteousnesse is done away , as touching the guilt of it ; and the Spirit begins a righteous life in them , that they may in some measure thinke and do righteous things .

Tim.

What doctrines are wee to gather from these last Doctrine . words ?

Silas .

That the righteousnesse of Christ , and the gift of faith , doe differ the one from the other ; for faith is wrought in vs by Gods guift , as a hand to take it , the righteousnesse of Christ stickes in his owne person as in the subiect , purchased by his death and obedience . Also this is perfect appeasing Gods wrath , the other is vnperfect needing Gods pardon . Secondly , from hence wee 2. Doctrine . learne , that seeing the iustice of Christ is receiued , therefore it is bestowed as a free gift , not by merite of works . Thirdly , we learne that the iustice whereby we are righteous before God , is no inherent quality in our selues , because it comes from without vs , namely from Christs obedience imputed to faith ; faith finds none in vs , but borrowes of Christ .

Tim.

What is the vse of this last point of Doctrine ?

Silas .

It confutes the Papists , who seeke perfect righteousnesse by their owne works proceeding from faith . Secondly , it humbles and giues from vs the whole glory of our righteousnesse to Christ from whence we take it , as a poore begger an 〈◊〉 from a bountifull rich king .

Tim.

What other thing learne we hence ?

Silas .

Heere is a notable place to prooue that all elect finners are iustifyed by grace , euen by faith in Christ , without the workes of the Law ; for it was giuen to the 〈◊〉 who had no good workes , onely because they beleeued . Lastly , such as are endued with a liuely faith , may thereby be certaine of their owne election , iustification , and saluation by Christ . For euery beeleeuer knowes himselfe to be iustified , and hee that is iustified knowes that he is elect , and he that is elect must needes be saued , because Gods decree is vnchangeable . Therefore hee that once knowes his owne faith , may thereby be confident and sure of eternall life , according to the tenour of the Gospell , euery where promising life euerlasting to faith : therefore to him who can truely say , I beleeue , the truth wil tell him , thou art iust by Christ , and must liue for euer with him . The certainty then of election is no where to be found but in the Gospell .

DIAL . XX.

Verse 31 , 32. But Israel which followed the Law of Righteousnesse , could not attaine vnto the Lawe of righteousnesse . Wherefore ? because they sought it not by Faith , but as it were by the workes of the Law .

Tim.

WHat is the summe of this Text ?

Silas .

It containes the second part of Pauls answere Summe . vnto the question mooued in the thirtieth verse , Parts . & it consists in two things : First , in a proposition , which is this ; that the Iewes though they followed righteousnesse found it not . The second part containes the Reasons heereof , which bee two : the one is , because they sought it not by faith ; the other is , because they sought it by workes .

Tim.

What is meant heere by Israel ?

Silas .

The Iewes who descended from Iacob , who was Interpretation . called Israel .

Tim.

What is meant by the Law of righteousnesse ?

Silas .

The righteousnesse of the Law , or those righteous workes which the Law prescribeth to be done perfectly , and promised life to the doers of them .

Tim.

What signifieth followed ?

Sil.

An earnest desire & endeauor to do those workes : it is a speech borrowed from such as run in a race , which striue hard to come to the goale . So were these Iews verie zealous of the Law to keepe it , Acts 22 , 3. and as Paul witnesseth of himselfe , Phil. 3 , 6.

Tim.

What is meant by not attaining ?

Silas .

It is a speech borrowed from runners , which come not to the Goale though they striue towardes it ; so these Iewes , though they intended to follow the rule of the Law , which teacheth a perfect righteousnesse , yet they were neuer able to come at it .

Tim.

What Doctrine ariseth from this whole Verse ? Doctrine .

Silas .

That such as seeke to be iustified by their owne workes , shall neuer finde righteousnesse : for the Iewes heere spoken of , sought to be righteous by dooing the Law , and yet could not attaine vnto the righteousnesse of the Law .

Tim.

But this is straunge , that they should not finde which seeke , and yet the Scripture promiseth , that such as seeke shall finde ?

Silas .

Indeede it is strange , euen a Paradox to naturall reason , but the cause will appear to be , that they sought amisse : as men may pray and not obtaine , because they pray amisse ; so men may follow righteousnesse , and yet not get it , if they seeke it amisse .

Tim.

Yet shew mee why they that endeauour to dee righteousnesse , should not haue that righteousnesse that the Lawe requires ?

Sil.

Because the Law sets forth such a righteousnesse as no meere man is able to performe . It is certaine , could any man performe the Law perfectly , it would make him righteous and giue him eternall life , as it written ; Doe this and liue , Gal. 3 , 12. Leuit. 18 , 8. but this absolute perfection of the Lawe , can no flesh attaine vnto , no not Gods owne regenerate Children when they are at the best ; for if We say we haue no sinne , we are Lyars , 1 Iohn 1 , 10. There is an impossibiltiy of keeping those two commandements , to loue with all the heart , and not to lust . Hence it is , that men easily misse of that righteousnesse , which yet they may much sweat for , and take exceeding paines to haue it againe . There is yet another cause why they may misse of it , although they labour much for it ; because none can seeke to bee saued by their owne workes , without contempt of Christ , in whome alone true righteousnesse is to bee founde ; for if one doe but once thinke that he may bee saued by his owne doings , it argues that that man doth iudge himselfe to stand in no need of Christs doings and sufferings , and so he makes the death of Christ voyd and frustrate . Gal. 2. 21.

Tim.

What vse hereof ?

Silas .

First , it teacheth how miserable supersticious Papists Vse . and blinde Protestants are ; for they looking to haue Gods fauour and euerlasting life by their own deseruings , they are most sure to loose & forgoe it . These are vnder a double misery ; first , that they neuer get the righteousnes that they striue for ; and besides that , they loose that true and perfect righteousnes of Christ . Secondly , it confutes the Papists who teach the keeping of the law to bee possible , for then were righteousnesse to bee attained by our doing the law . Thirdly , it humbles the godly to consider that how many or good soeuer their workes bee , yet they come farre short of righteousnesse , and therfore they must be forced to say ; Lord enter not into iudgement with thy seruant , for no flesh is righteous in thy sight . Psal. 143. 2.

Tim.

Is there not some other thing to be learned from this verse ?

Silas .

Yes euen this , that the prouidence of God is wonderfull , 2. Doctrine . bestowing righteousnesse and eternall life vppon his elect ones . The reason hereof is , because he bestowes Reason . it on such as neuer intended it ; and kept it from such as much laboured for it .

Tim.

What vse of this poynt ?

Silas .

It serues exceedingly to extoll the grace of God , Vse . of which alone it commeth that men are iustified and saued . Secondly , it greatly humbles the pride of mans hart , by thinking that whatsoeuer they doe for their owne saluation , yet nothing is to bee attributed vnto their owne deedes .

Tim.

Yet are not all men bound to doe what lies in them , to A doubt . get righteousnes and life ?

Silas .

Yes verily , both for the commandement sake that Solution . bids them striue , and for the promise sake which is made to seekers and knockers . Thirdly , because this is enough to condemne a man , if he saile of doing his owne part in procuring his owne saluation . And lastly , because God doeth not vsually bestowe his grace and Spirite vpon the secure , snorting and idle , but vpon the painfull and carefull Christian ; as hee giues , his earthly blessing to the diligent hand , and not to the slothfull . Notwithstanding all this , God is not mooued by any thing that wee doe to call and iustifie vs ; but it is onely out of his owne good pleasure and mercy : and therefore none haue cause to glory or reioyce , saue onely in this , that they knowe him to bee their mercifull Father , 〈◊〉 . 9. 2. and that themselues when they haue done all they can , are vnworthy of any thing . Luke 17. 10.

Tim.

What is it to seeke righteousnes by faith ?

Silas .

To study and desire to become righteous by beleeuing 3. Doctrine . in Christ .

Tim.

What is our doctrine from hence ?

Silas .

That the onely way to finde righteousnesse , is to seeke it by faith : the reasons be ; first the commandement of God . Secondly his promise , The iust shall liue by faith , Rom. 1 , 17. Thirdly , because the perfect righteousnesse of the law is not to bee found out of Christ , and hee is not otherwise to be had then by faith , by which he dwels in our hearts , Ephe. 3 , 17. Fourthly , no man can liue and doe so righteously , but that hee must neede remission of sinnes , because there still will bee some thing vnperfect ; and all Scriptures teach that forgiuenesse of sin is not to bee had , but by faith , Acts 10 , 43. Therefore faith onely is that which iustifies the elect sinners before God , as charity doth sit before men .

Tim.

What vse of this point ?

Silaas .

It reproues such as dislike the doctrine of righteousnesse Vse . by Faith onely , directly or indirectly , saying it is too much taught , & that the reaching of it doth much hurt : these be ignorant speeches . Secondly , it teacheth vs the high and ready way how to seeke righteousnesse , ( namely ) by beleeuing , that wee are vnrighteous in our selues , and no righteousnesse to be found but in Christ , and in comparison of him , to iudge all our workes to be dung , Phil. 3 , 8. That therefore euery Christians dutie is as he desi es to be righteous and to be saued , that he get this precious gift of faith , without the which , no Iustification nor life can be had .

Tim.

What is meant by the workes of the Law ?

Sil.

The merit and desert of workes , as in all places where workes are set against Faith , or Grace , or Christ , there they signify merit , and not barely the dooing of a good worke , as a fruite of faith .

Tim.

What is our Doctrine from hence ?

Silas .

That our owne workes do not merit righteousnesse 4. Doctrine . and eternal life . This is true , as well of those works which are done of grace , as those which are done of naturall Reason . strength . For of all workes the Apostle affirmes , that hee that seekes righteousnesse by them , can neuer 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.

WHat 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 Parts . 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 , 1. Doctrine . [ 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 , 2. Doctrine . as none must giue offence to others , so men must beware Reason . 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 occasion or shew of offence . Secondly , it serues to reproue such as easily giue ouer their profession or care of wel doing , when 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 , and 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 strectes , or blockes in the high way ; and thus will God try our stability .

Tim.

But what else is to be learned from hence ?

Silas .

That the force of incredulity is such as can alter the nature of things , and make Christ , the worde , sacraments , Ministers , creatures , and benefits , yea God himselfe ( who all be good ) to become occasions of the greatest euill . As nothing is so euill but Gods infinite goodnesse and wisedome can draw good out of it , as out of mans fall , and Iudas treason , and the Iewes abiection : So nothing is so good but mans sin can make it pernitious and hurtfull to him , euen Christ to bee a stumbling stone .

Tim.

What learne we by this that God laide this stone ?

Silas .

That nothing falleth out in the world or in the Church , but by the decree and appointment of God .

Tim.

What doth this teach vs , that this stone is laide in Syon , in the visible Church ?

Silas .

That more miserable is the case of vnbeleeuing Christians , then of other Infidels ; because by falling on Christ , they deserue to haue him fall vpon them with more waight of vengeance : they which heare the doctrine of Christ , and receiue it not , haue the greater sinne , Iohn ; 9 , 41. Iames , 3 , 2. Woe Corazin , &c. and it shall be easier for Sodome then for Caparnaum .

Tim.

But was this Gods purpose to make men stumble , by laying this stone in their way ?

Silas .

God indeed had set Christ , to be the rising and fall of many , Luke , 2 , 34. A stone precious to such as beleeue , but a rocke of offence to disobedient ones , 1. Pet. 2 , 6. But this is to bee imputed to the wickednesse of men , who turne to their destruction , that which might haue been to their wealth ; howbeit this is certaine that howsoeuer God delight not in the stumbling and vnbeleefe of reprobates , ( as their contumacy is a sinne , ) yet as it is a punishment of former sinnes , and a meane to manifest his iustice , he hath willed and determined it .

Tim.

What more is to be learned from verse 33 ?

Silas .

That vnbeleeuers are in a most miserable 〈◊〉 , because they refuse Christ , out of whom nothing is to be lookt for , but confusion and death eternall . Secondly , that most happye are such as haue founde mercy to beleeue , because they shall enioy the thing in which they doe beleeue , and therefore shall not be put to confusion . Whereas such as through vnbeleefe make hast to be iustified by their owne merites , shall misse of true righteousnesse , whereof will follow extreame confusion . Men which run headlongly without looking what is in their way , doe stumble and take harme , yea sometime to their vndooing . So it fareth with all vnbeleeuing persons . which hasten vnto saluation by their owne running and working , not thinking of Christ , to become righteous through faith in him , they doe misse of that they shotte and aymed at , and meete with extreame confusion . Finally , once for all I note it , that in the disputation of righteousnesse by works , or by faith , heere in the end of this Chapter , and in the beginning of the next , as in ver. 3. and in the 3 , 4 , 5. Chapters of this Epistle , it is at any Note . hand to be taken heed of , that wee vnderstand no other faith but that which worketh by charity , Gal. 5. which purifieth the heart , Acts 15 , 9. which hath vertue and godlinesse ioyned with it , 2. Pet. 1 , 6 , 7. which hath repentance for a necessary companion and fruite , Acts , 20. 21. which is shewed by works , Iames , 2 , 18. For though wee teach that onely faith iustifieth , yet this iustifying saith is not alone , but as a Queene , is attended with a traine of Christian graces . As I obserue this in behalfe of the Papists , which falsly charge vs to set foorth to the people in our bookes and Sermons , a bare , barren , idle , and dead faith ; so in regard of certaine other Heriticks , Seruetus executed at Geneua , and Sorinus , and Harminius , Bertius , who of late troubled the Churches in Holland & Zeland . I further note that wee eschue ( as a Shelfe or Rocke ) their dangerous ( if not blasphemous ) conceite , that faith properly taken , or the act and worke of beleeuing , doth iustifie vs , and is accounted to the beleeuer for perfect righteousnesse with God , as if in his owne person he had done the law fully : which erronious conceite crosseth the exposition of all Christian Churches and Diuines , expounding this proposition ( we are iustified by faith ) figuratiuely . ( Faith , by a Metonimie or Metalepsis , put for the obiect Christ applied by faith ) and all those plaine Scriptures which say , the obedience of one man made vs righteous , Rom. 5 , 19. and , Christ is made to vs of God righteousnesse , 1. Cor. 1 , 30. and , wee are made the righteousnesse of God in him , ( not in vs , in our faith ) 2. Cor. 5 , 21. and Christ the end of Law ( not faith ) for righteousnesse , Rom. 10 , 4. And fighteth also with such texts as make equipollent these propositions , a man is iustified by faith , and a man is iustified by the blood of Christ , by the redemption of Christ , Rom. 3 , 23 , 24 , 25. Lastly it is repugnant to all sound reason ; for faith ( or to beleeue ) it is a worke , and all works vniuersally ( both of Law and Gospell ) bee excluded from iustification ( as works : ) also it is but one part of legall iustice to beleeue God , ergo not our whole iustice ; yea it is vnperfect & contaminated with ignorance , doubting , &c. How then can it absolue vs before the most iuste Iudge ?

CHAP. X.
DIAL I.

Verse 1 , 2 , 3. Brethren , my hearts desire and prayer to God for Israell is , that they might be saued . For I beare them record , that they haue the zeale of God , but not according to knowledge ; for they being ignorant of the righteousnesse of God , and going about to stablish their owne righteousnesse , haue not submitted themselues to the righteousnesse of God ?

Timotheus .

WHat is the purpose of this present Chapter ?

Silas .

To proue his distinction of a double righteousnesse , first by the law , and secondly by faith mentioned in the former Chapter , verse , 30 , 31. and in verse 3 , 4 , 5. Secondly , he intendeth to proue that the righteousnesse of the law doth no whit auaile the Iewes before God , but that it is the righteousnesse of faith that doth stead vs vnto eternall life , verse 6 , 7 , 8. &c. Thirdly , to shew that this righteousnesse was to be preached and offered no lesse to the Gentile then to the Iew , by the Apostolicall Ministry , which God appointed to be the onely outward instrument of this righteousnesse , verse 11 , 12 , 13 , 14 , 15. &c. Lastly , to set foorth the entertainement which this righteousnesse of faith found in the worlde . The Gentiles through free and effectuall vocation of God receiuing it . The Iewes through vnbeleefe and obstinacy refusing it ; and therefore being iustly refused and reiected of God , verse 18 , 19. &c. Into these soure things as into parts , may this present Chapter be distinguished .

Tim.

How doth the Apostle prepare himselfe an entrance and a way to the handling of these things ?

Sil.

By a prolepsis or rhetoricall in sinuation , protesting his good will towards them , and preuenting of suspition and hatred towards him in the Iewes .

Tim.

Was there any iust cause or necessity why the Apostle should vse any such entrance by preoccupation ?

Silas .

Yea , very iust : For in the former precedent Chapter he had prooued that the promises of grace belonged not generally to the Iewes , beeing the most part of them reprobates ; and had saide that they stumbled at the stumbling stone , verse 33. In this Chapter he takes from them all praise of righteousnesse by the workes of the law , ( which were two things they much boasted of , the promises and the lawe , ) also hee directly speakes of their reiection from God . Now least the Iewes should ascribe these discourses vnto Pauls hatred of their Nation , and so become vnwilling to entertaine his doctrine , therefore it seemed very behoouefull hee should testifie his good will towards them , and to pacifie their mindes that they be not exasperated with such sharpe and harsh things as the Apostle wrote of .

Tim.

What lesson are wee to learne from this arte and proceeding of the Apostle ?

Silas .

That the Ministers of Christ are so to speake Doctrine . truth , as they be carefull to doe it , out of louing affections ; and the hearers ought to haue a good perswasion of their teachers good will towards them . The reasons Reasons . heereof be : First , if all Christians must reprooue out of loue , much more the Ministers of the Gospell ; because it behooueth them to excell in all graces , for example sake .

Secondly , the Spirite of the Gospell is a Spirite of loue and compassion , and the Ministers ought to be led with this Spirite .

Thirdly , reproofes will hardly or not at all profite them , when the teachers loue is suspected , and his person hated . Lastly , it is a very good preparation for the hearers to be forestalled and possessed with a good opinion of the Teachers good will towards them , as Physitions by sweetning bitter potions , make the patient the willinger to take it . And Rhetoritians being to speake of vnpleasant things , wila first mollifie their mindes , and win their good will by some artificiall insinuation : so ought Preachers to do much more as occasion and cause requires , by how much it imports him and his flocke , the more that his hearers thinke well of him . And if the Scorpion will first lay fast holde on them with his claw , whom he purposeth to strike with his tayle , then ought much more they to imbrace them by loue , whome they must cure by reproofe .

Tim.

What profit is to be made of this lesson ?

Silas .

It teacheth that Ministers haue neede of great Vses . wisedome to discerne their 〈◊〉 , and that also which they teach , that they may know what it is that is likely to giue offence , also when to vse friendly admonitions and sharpe reprehensions . Secondly , it teacheth that Ministers ought to be endowed with a spirit of singular loue , and to expresse good will euen to such as are contrary minded , so long as there is any hope for to winne them .

Thirdly , that they ought to haue an vpright heart , that in shewing loue and preuenting offence , they may not conceale any truth , or smoothe any vice , out of flattery and desire to please man .

Fourthly , heere is a reprchension to such as will bee Ministers , and yet altogether lacke these graces , as if a lame man would attempt to runne , and a blinde man to take vpon him to be a guide .

Lastly , heere is an admonition to all hearers , to striue in themselues against all suspition , that their teachers exhorte and reprooue out of hatred of them ; as they would euer desire to take any profite by their labours . For wee are verye apte to mistrust , and Sathan by his suggestions will drop into vs ill affections , and therfore looke to it , and put away iealousie .

Tim.

Come wee now to the Text , and tell vs what bee the parts of his prolepsis ?

Silas .

These foure : First , hee protests his good will towards them . Secondly , he proues it by an argument from the effect , ( to wit ) his earnest prayer for their conuersion 〈◊〉 . and saluation , verse , 1. Thirdly , he mentioneth the engendering cause of his loue towards them , ( to wit ) their zeale of God . Fourthly , he rehearseth three faults in their zeale . First , ignorance . Secondly , spirituall pride . Thirdly , obstinate contempt of the grace of Christ , verse , 3.

Tim.

In what sence doth be call them brethren ?

Silas .

Because they were his kinsmen by naturall generation , see Rom. 9 , 3. Thus hee calleth them , that hee might both expresse and excite good will , and prouoke readinesse to heare and beleeue him .

Tim.

What is meant by hearts desire ?

Sil.

Exceeding great pronenesse and readinesse of loue , Interpretation or more then common , euen singular good will , such as is ioyned with delight , and exceeding great pleasure in those which are loued . For the word heere vsed , is the word whereby the eternall loue of God towards the elect , is notified , as Mat. 3 , 17. Ephe. 1 , 5. Luke , 2 , 14.

Tim.

What doctrine is to be gathered from hence ?

Silas .

That in all the prayers which wee make to God 2. Doctrine . for our selues or others , the desire of the heart must goe before . The reasons heereof bee these : First , the commandemenr Reasons . of God , Prou. 23 , 26. My sonne giue mee thy heart . Secondly , the nature of God , who being a Spirite , will bee worshipped spiritually , with the desire of the heart , Iohn , 4 , 24. Thirdly , this is the very cheefe thing in prayer , Psal. 25 , 1. Marke , 11 , 24. Fourthly , without this , prayer cannot be feruent and vnfained , and therefore cannot be heard . For the promise is made vnto feruent prayers , Iames , 5 , 15. Marke , 11 , 24. Lastly , such prayers as come from hearty desires , are onely pleasing and acceptable to God , and they onely testifie that we haue the Spirit of God , Rom. 8 , 26 , 27.

Tim.

By what meanes are these desires stirred vp in the hearts of Gods Children ?

Sil.

By the due and godly meditation , First of the excellency of the thinges we pray for . Secondly , of the necessity , in that we cannot be happy if wee be without them . Thirdly , of our greeuous sinnes , which deserue things quite contrary to the things we doe pray for .

Tim.

What vse of this point ?

Silas .

It teacheth that the thing cheefest in prayer , is , Vses . that the heart be set on work in sending vp good desires towards heauen , as sparkles out of a furnace . Secondly , it sheweth the true cause why that many prayers of the godly speed not , euen for that their desires are cold and faint , and slender . Thirdly , it warneth that the prayers of the wicked are but bablings , ( vaine & abhominable , ) because they call on God with their lippes , the desire of their heart being farre from him , Mat. 15 , 8. Lastly , the distinction of mental and vocall prayer is iustified by this place , and indeede no distinction in diuinity is currant but that which hath ground in the Scripture directly , or by good deduction .

Tim.

In that the Apostle prayeth for them , what doth this teach vs ?

Silas .

That our Christian loue one towards another , doth no way more firmely manifest it selfe , then by praying one for anothers saluation . Thus Paul proues the truth and earnestnesse of his loue to the Istaelites by this duty of praying for their conuersion to Christ , that they might be saued . Which shewes it to be a speciall euidence of loue : yea Paul did more demonstrate his loue in praying for the Israelites good , then when hee greeued for their euill ; because it is more to bee saued , then to be deliuered from paine . Also Steuen at his death witnessed his charity by his supplication vnto God for his persecutors , Acts 7. 60. And Christ also manifested his deepe loue to his crucifiers , by praying God to forgiue them . Moreouer , Paul testified his loue to all the Churches , in the beginning of his Epistles , by thanksgiuing and prayer for their faith and loue ; and it cannot be but a man must loue him hartily , for whose repentance and saluation , he heartily prayeth .

Tim.

Whereunto must the knowledge of this trueth serue vs ?

Silas .

First , to reproue them for want of loue , which foreslow or forget to pray for others , or do it not for their being saued . Secondly , to confute them of errour , who thinke loue to consist onely or chiefly in good speech or almes , or other outward woorkes of mercy to the body . Thirdly , here is an admonition to euery one , to proue vnto himselfe , the trueth of his Christian loue , by his diligentand earnest prayers for the good of others : namely , for their conuersion and saluation , which is the chiefest good . For whosoeuer he be that truely loues another , doth euer aime at the good of the party loued , and especially of that which may doe them most good ; and that what can it else be , but the saluation of their soules after Pauls example here ?

Tim.

But aid this prayer preuaile with the Iewes , to get them all saued ?

Silas .

No : these words set forth not the effect , and what fruite came of his prayer , but what scope and end he propounded to his prayer ; which was not earthly and temporall , but eternall good things .

Tim.

But why would Paul pray for them whome he knew to be cast out from God and saluation ?

Silas .

All were not so , and for the other he might pray , Rom. 11. 1. Secondly , the nation of the Iewes were not cast out for euer , but for a time ; and therefore hee might pray for the saluation of such as were to be called , Rom , 11. 25. This admonisheth all Christians , what things in prayer they ought especially to begge for others ; and that the euent of their prayers , euen for the most exellent good , which euer endures , doeth depend vppon Gods pleasure ; whereof sithence wee can take no certaine knowledge , in respect of particular persons , therefore out of Christian charity , wee are to wish well to all whome God vouchsafeth the name of his people ; or with this limitation , ( all whome God hath giuen to Christ ) Iohn 17 , 9.

DIAL . II.

Verse 2. For I beare them record that they haue the zeale of God , but not according vnto knowledge .

Tim.

WHat doth this verse containe ?

Silas .

Two thinges ; first , the testimony of Parts . Paul touching the zeale of the Iewes , which engendred his loue towards them . The second is , a correction of his testimony , giuing them to witte , that their zeale was erronious and void of knowledge .

Tim.

What doe ye call zeale ?

Sil.

It is a very earnest loue of something , ioyned with Interpret . griefe for the hurt done to it ; as the louing mother or wife doe grieue for the harme done to their childe or husband .

Tim.

What things are required vnto zeale simply considered ?

Silas .

Three ; first , a thing must bee vehemently loued , for zeale is loue encreased . Secondly , a wrong ( true or supposed , ) is to be offered to the thing so feruently loued . Thirdly , thereupon ariseth a great griefe conceiued , with a desire to repell the wrong . This affection of zeale in it selfe is not good or euil , but is an indifferent affection , and many times it is found in men both good and euill ; for the Apostles were zealous , and so were the Pharises ; Christians were zealous , and so were the Iewes too ; as appeareth in this Text : as now some Protestants in their way be zealous , so be many Papists .

Tim.

What call ye the zeale of God ?

Silas .

A great griefe of heart for some wrong done to him ; his will , doctrine , worship or glory , or people ; with a desire to hinder or repell the same with all our power .

Tim.

What is meant by this , that they had the zeale of God ?

Silas .

That they had a burning desire in their hearts , to promote the glory of God , and weere grieued for hurt done to it ( as they thought , ) by Christ and his Apostles , and their doctrine .

Tim.

Whether was this their zeale sinfull , or no ?

Sil.

In that they greatly affected Gods glory , & were mooued with indignation for that which was done against it , thus farre their zeale was good , and was both loued and commended of Paul : but because it was not gouerned by faith and sound knowledge , it was blinde , ignorant , and erroneous , and therefore it was vicious : for it made of Religion , error and ignoraunce of such things as we ought to know , & so by sinne defiled their affections and actions , which in their owne nature were good .

Tim.

What knowledge is needfull to zeale , that it may bee a right zeale ?

Silas .

A threefold knowledge : First , of the thing loued . Secondly , of the hurt done to it . Thirdly , of the end which we propound to our zeale .

Tim.

The zeale of the Iewes , how did it faile in the knowledge of these three things ?

Silas .

First , they did not knowe the thing loued : for they rightly knew not Gods worship and glorie , which they thought to stand in ceremonies and outwarde obseruations of the Law , and not in the faith of Christ , and obedience to the Gospell . Secondly , the wrong which they thought to be done to God by the gospel of Christ was but supposed , and no true reall wrong . For , the preaching Christ ( which out of blinde zeale they persecuted ) did much aduance Gods glorie , and the praise of his grace , that in his beloued Sonne he would freely accept sinners . Thirdly , they also stroue for vaine-glorie and their owne praise out of selfe-loue , which they choked with pretence of Gods glorie , and so fayled in the end of their zeale , aswell as in the obiect .

Tim.

What Doctrine are we to gather out of this verse ?

Sil.

We learne first by Pauls example , to loue & allow Doctrine . of the good things which we finde euen in bad men , although they be ioyned with much sin and wickednesse . For the zeale which the Iewes had to God ( albeit it had no knowledge to guide it ) yet seeing in it selfe it was a good thing , the Apostle commends it , and beares witnes to it . Christ also loued the good things which he saw in the couetous yong man that trusted in his riches , Marke 10 , 21. also the Prophet Dauid praised many good things in Saul , 2 Sam. 1 , 23. though he were a most wicked man . The Reasons heereof be , first because euery good thing , Reasons . ( so farre as is good ) comes of God , Iames 1 , 17. & therefore must bee loued and liked . Secondly , this is a good meanes to cherrish concord and friendship among men , and the contrary stirres vp strife and hatred . Thirdly , it is iustice to giue euery man his due praise , vnto whome praise belonges , and shame vnto whome shame appertaines .

Tim.

What profit is to be made of this point ? Vse .

Silas .

It reprooues such sowre vncharitable men , as for some fault in others , condemne whatsoeuer good they finde in them , either not being able to distinguish the worke of God and of sinne , or by malice and enuy shutting their owne eyes , that they may not giue vertue the due praise . Secondly , it warneth all men in their iudgements and speeches of others , to keepe a moderation , so speaking of their vices ( if cause require , as to reproue them for their amendment ) as yet wisely and with loue , mention be made of their graces , least they be driuen away from godlinesse by too much austeritie ; after the example of Paul heere , and 1 Cor. 11 , 2.

Tim.

What other Doctrine of this verse ?

Silas .

Hence we learne , that there is a two-fold zeale , one good and another euill : the former true , being guided by knowledge ; the latter dissembled , beeing ignorant and erroneous .

Tim.

What bee the properties of this true and good zeale ?

Silas .

First , it greatly loueth nothing but that which ought to bee loued . Secondly , it greeueth for wrong truely and indeede done to the thing it loueth . Thirdly , it neither exceedeth the bounds of calling and charitie . Fourthly , it euer affecteth and seeketh the honour of God , and not selfe-praise and vaine-glory , and opinion or applause of man . Examples of this true zeale we haue in Christ , when he whipt the buyers and sellers out of the Temple , Iohn 2 , 15. and of Phineas , when hee thrust thorough both the Adulterers , euen as they were in their vncleannesse , Numb. 25 , 8 , 11. and of Paul and Barnabas , when they rent their cloathes , Actes 14 , 19. and Moyses when hee broake the Tables , Exod. 32. and Paul for the Corinthians , 1 Cor. 1 , 11. and for the Galathians , Gal. 4 , 19.

Tim.

Is not d ssembled Zeale contrary to the former , in all these properties ?

Silas .

It is , and euer faileth in all or in some of these . For , besides the Iewes named in this Text , wee haue the examples of diuers other in Scripture , as Demetrius his zeale for Diana , whom hee ought not to haue loued , Actes 19. Iehu was zealous , but fayled in the manner , 2 Kinges 10 , 6. Paul a Pharisie was zealous , but hee loued that which hee should not haue loued , ( that is , ) his owne righteousnesse , as the Iewes did heere : and hee thoght Gods glory to be wronged by that by which indeede it was not wronged , but honoured rather , as the Doctrine of grace and righteousnesse by Faith , Actes 22 , 15. Thus the Pharisies and manie of the Iewes , offended in their zeale . Also the Apostles wishing Fire vpon a Towne in Samaria , fayled in the ende of theyr Luke 9 , 34 , 35 zeale , which was onelie to ease their impatient minde , and not out of a pure affection to Gods glorie , nor out of charity to their neighbor .

Lastly , Vzza exceeded his Vocation , when hee put his hand to the Ark , 2 Sam. 6 , 6 , 7. How do the Papists dote and are euen mad with loue and zeale of their Strumpet , and her trumpery ?

Tim.

What vse of this distinction ?

Sil.

It admonisheth all to labour for zeale , but ( as they desire not to sinne and offend God in their zeale ) to rule it acording to knowledge . There are three sorts of people that do offend about zeale , and are therefore to bee reprooued : First , such as be starke cold , hauing no zeale at all for Gods worship , doctrine , and glory . What becomes of these things , they are no whit moued , so they may enioy their worldly pleasures and profits : such an one was Gallio , Acts 18 , 17. The second sort be lukewarm and indifferent ones , neither hot nor cold , as the Laodiceans , Reuel. 3 , 15. and the Israelites halting between two , 1 Kings 18 , 21. The third sort are they , whose zeale is blinde , voide of knowledge , and godly wisedom , being rash and intemperate in their actions , couering their owne carnall affections with the cloake and pretence of glorifying God ; yea too too many bee hot in publicke reformation , and yet be vnreformed priuately & in their owne persons , being no Disciplinarians at home ; but rather do much hurt to the name and Gospel of Christ , and giue great scandall to the Church of God , whilest they leap without the bounds of their vocation and all Christian duty and discretion , whereof this age and Church of ours affoords vs many lamentable examples , especially in Separists . Therefore , as it behooueth all Christians to be zealous ( zeale being commanded of God , Reuel. 3 , 19. it being commended as a good thing , Galat. 4 , 18. and as a fruite of repentance , 2 Cor. 7 , 11. and as a part of Christes Image , Iohn 2 , 17. ) yet let all men striue by earnest prayer , to get godly knowledge ioyned to their zeale , to go before it as a guide to conduct it , and as an eye to direct it , both in the things to be loued , and in the manner and scope of their loue .

Tim.

What is the last instruction out of this verse ?

Silas .

That a good intention is not sufficient to make ones action to bee good . These Iewes in persecuting Christ his Apostles , and their Doctrine , meant wel ; ( for they thought that God his worship and Law , and Moses his seruant , to be wronged by the preaching of the Gospel ; & therefore in killing the Preachers , they should do God good seruice ) yet they are blamed here by Paul for rash proceeding against knowledge . The reason heereof is , because a mans intention is neuer good , but when it is built vpon a good warrant ( to wit ) the word of God , and referred to a right end namely , the praise of God .

Tim.

Can you giue vs any examples of any who haue swerued from this rule ?

Sil.

Yea , in Vzza , in putting his hand to the Arke , 2. Sam. 6 , 7. of Peters disswading Christ to go to Ierusalem , Math. 16 , 22. of the Apostles calling for fire from heauen to fall vpon the Samaritanes because they would not receiue Christ , Luke 9. 54. of many Papists , striuing for haeresies and superstitions against the Gospel ; wherein they all thinke they did well , but indeede and truth were deceiued : deeply offending God when they thought to do him best seruice .

Tim.

What vse heereof ?

Silas .

First , it reprooues such as thinke they may do euill that good may come of it . Secondly it warnes vs not to be offended at the preposterous zeale of many which studie to beare out bad courses with good intentions & countenance their hurt to the truth , and defence of their errors , with faire shewes of burning zeale , to do seruice to God and his Church : heere of Christ fore-warned vs , Iohn 16. Lastly , it exhortes vs , that that to our good intentions wee ioyne good ends , and to our good endes good meanes , that all may bee good ; not making our owne or other mens opinions and affections the rule of our meaninges , except they agree with the rule of the Scriptures , euen with Gods minde contained therein , without the certaine cleare knowledge whereof , thorough the enlightning of the holy Ghost , euen out praiers , our preaching , our thankesgiuing and receiuing the holy mysteries or other duties of religion and Righteousnesse ( with whatsoeuer good meaning wee seeke to do them ) they are turned into sinne , beeing ( I say ) not done by knowledge and obedience of the will of GOD therein , Rom. 14 , 23. 1 Tim. 4 , 3.

DIAL . III.

Verse 3. For they being ignorant of the Righteousnesse of God , and going about to establish their owne Righteousnesse , haue not submitted themselues vnto the Righteousnesse of GOD.

Tim.

WHat is perfourmed by the Apostle in this verse ?

Silas .

These two thinges : First , the Method . faults of the Iewes zeale , are heere more distinctly and plainly laid downe : as first , their ignorance of the righteousnesse of God . Secondly , from thence did spring pride , out of opinion of their owne righteousnes . Thirdly , their pride engendred contempt of the grace & righteousnesse of Christ . The second thing , is the 2. maine part of this Chapter ( to wit , ) the distinction of righteousnesse into two parts ; the righteousnesse of God , and our owne righteousnesse .

Tim.

What is meant heere by ignorance ?

Silas .

Not barely the want of knowledge , but the Interpret . not knowing of such things as the Iewes ( being Gods people ) were bound to know . For the righteousnesse of GOD was reuealed in Scripture , hauing witnesse from the Lawe and Prophets ; and taught in the Assemblies , and a thing verie needefull to bee knowne , as that wherein mans felicitie doth consist : for Righteousnesse and blessednesse are alwayes ioyned and annexed together vnseparably , Psal. 32 , 1. Hab. 2 , 4. The lust shall liue by Faith .

Tim.

What signifies the righteousnesse of God ?

Silas .

The righteousnesse of God is threefold ; first , his vniuersall iustice , which requireth in Angels and men perfect purity , outward and inward in all poyntes , according to the exact 〈◊〉 of the law . Secondly , particular correctiue iustice , whereby hee eternally reuengeth and punisheth sin & sinners , without pardon in Christ , Rom. 3. 5. Thirdly , that which Scripture calles the righteousnesse of Christ , and offaith , Romaines 3. 22. and 10. 6. In all these three sorts of righteousnesse , the Iewes were ignorant , although the third bee heere meant principally ; which is called the righteousnes of God , because it is giuen , appointed and approued of God .

Tim.

What are we to gather for our instruction , from the first words , being thus expounded ?

Silas .

That it is a sinne to bee ignorant of God , or his Doctrine . righteousnesse . The reason is , because wee haue a commandement Reason . from God to seek the knowledge of him , and that which pleaseth him . Exodus 20. 3. 1. Chro. 28. 8. Destruction 2 Thes , 2. 8. is threatned to the ignorance of the Gospell .

Tim.

But is there no difference in this sin of ignorance , are all ignorant persons alike sinners ?

Silas .

No not so ; their ignorance is the lesse sinnefull which want meanes of knowledge , as the Turkes and the Pagans : but these Iewes here spoken off , had Moses and the Prophets ; therefore their ignorance was the greater sinne .

Tim.

What vse hereof ? Vse .

Silas .

It shewes them to be deceiued , which thinke to bee excused before God , by their ignorance of his will ; Ignorantia excusat non a toto sed á 〈◊〉 . whereas none , no not simple ignorance can excuse any , ( for he must be beaten who knoweth not his masters wil , ) much lesse affected and wilfull ignorance . Secondly , it exhorts all Christians , as they will auoyde the guilt of sin and condemnation , to labour for the knowledge of God and his righteousnesse ; for herein stands eternall life to knowe God and Christ Iesus , Iohn 17 , 3. and Christians should account all things as dung , in respect of the precious knowledge of Iesus Christ . Phil. 3. 8.

Tim.

What other thing collect we from these words ?

Silas .

That where there is the ignorance of God and 2. Doctrine . his righteousnesse , there can be no true zeale for God ; for in all right zeale , the thing which is earnestly loued , must Reason . be distinctly knowne of him that loues it .

Tim.

What profit is to be made of this poynt ?

Silas .

It proueth the zeale of supersticious Papists and Vse . blind Protestants , to be vicious and dissembled : for whatsoeuer earnestnesse they shew ( as they can be very holy and earnest ) about things pleasing to God , and belonging to his glory , as they thinke ; yet all that is nothing lesse then true zeale , so long as they are ignorant of GOD and his word : also it shewes the cause why nien lacke good zeale , to wit , ignorance , it is the mother of an erronious zeale .

Tim.

What doth accompany this their ignorance ? Interpretation .

Silas .

Arrogancy and haughtinesse of minde , in that they sought to establish their owne righteousnes .

Tim.

What is meant by their [ owne righteousnes ? ]

Silas .

The righteousnes of the lawe , or of workes inherent in themselues , and consisting in their own labours and working , either before grace by strength of nature , or after grace by the Spirite , whereby they thought to merite Gods fauour and eternall life ; as the Pharisie , Luke 18.

Tim.

What are we to learne from hence , that Pride accompanieth ignorance ?

Silas .

First , the falsehood of that Popish principle , that 3. Doctrine . ignorance is the mother of deuotion ; whereas indeede it is the Parent of errour and presumption . Secondly , we see what a dangerous matter it is to be ignorant of God and Christ ; for such doe not take themselues to be in that sinfull and damnable estate , and to haue neede of Christ his sufferings and obedience , but that by their owne workes and seruing of God , they shall bee saued well enough , as these Iewes thought ; which is a pride most execrable . The nature whereof is , to make a man to seeke for all felicity in himselfe , and not to bee beholden to any other for any thing ; rather chuse to perish then to receiue the righteousnes of Christ , as beggers doe almes .

Tim.

What is meant here by [ establishing ? ]

Silas .

To erect , set vp , and make to stand ; whereby is 4. Doctrine . implyed , that mans owne righteousnesse is very weak , like a dead corps , or one that lyeth bed-rid , or a baby made of clouts . For as in vaine we goe about to set vp these , or to make them to stand ; so mans own righteousnes by works is vnable to stand before the exact iudgement seat of God Psal. 130. 3. 4. Dan. 9. The reason is , because the woorkes which men doe before grace , are sinfull and offend God , Reason . seeing they be not done out of saith , Rom. 14. Secondly , the works which follow faith are imperfect , and therefore cannot please God and merit his fauour . And lastly , euen our best workes are but the fruites and effects of our iustification ; and therefore can be no meritorious causes of it .

Tim.

Whereunto must this knowledge serue vs ?

Sil.

That we beware we trust not in our owne workes , to haue righteousnes and life thereby ; least through pride Vse . wee fall into the same condemnation as these Iewes did , whome if God spared not for their vnbeleefe , how will he spare vs ?

Tim.

But what did follow the pride of the Iewes ?

Sil.

A wicked contempt of the righteousnesse of God , for they would not be subiect vnto it .

Tim.

What is it , not to be subiect to the righteousnesse of God ? Interpretation .

Silas .

Not to receiue it being offered , but stubbornly 5. Doctrine . to refuse it , to cast it from vs as a thing superfluous .

Tim.

What doctrine ariseth from hence ?

Silas .

That ignorant proud iusticiaties which trust in Reason . the merites of their owne workes , are rebels against God and his grace : for it is rebellion against God , to resist his will in his promises , as well as in his commandements . For as rebels will not bee subiect to their Prince , but rise vp in armes against him , partly because they are ignorant of the Similitude . Princes power , and partly because they are highly conceited of their owne strength : So Pharisaicall iusticiaries and merit-mongers , because they knowe not the perfect exact iustice of Christ , and doe too highly thinke of their owne righteousnes ; thence it is that they onely entertaine not , but reiect the grace of Christ with disdainesulnesse ; a most miserable condition .

Tim.

Come we now to the distinction of righteousnes , and tell vs what it is ? 2. Part of Chap.

Sllas .

Either Gods righteousnesse or our owne : this distinction was set down before in cha. 9. in other termes , righteousnes of law and of faith .

Tim.

What doe ye call Gods righteousnes ?

Silas .

It consists in the forgiuenesse of our sinnes by Christs sufferings , and the imputation of his perfect obedience for our perfect iustice before God . Rom. 3. 4. 5. whereas our owne stands in working and our doings .

Tim.

What further difference is there in this double righteousnesse ?

Silas .

They differ in respect of the subiect ; for the one sticks in our selues , the other is without vs in Christs manhoode . Secondly , they differ in the forme , for our owne righteousnesse comes vnto vs by our owne working ; but Gods comes vnto vs by free guist , and imputation of it to our faith . Thirdly in efficacy , for the one merites remission of sinnes and eternall life , the other deserues nothing saue ( in strict iustice ) eternall death : but is acceptable to God through Christ , by approbation , not of iustice , but by acceptation of grace .

Tim.

What is to be learned out of the comparison of this double righteousnes ?

Silas .

That such as sticke to their owne righteousnesse , ( trusting to their owne works ) shall neuer enioy the righteousnesse 6. Doctrine . Reason . of faith , or of Christ . The reason is , because in the matter of saluation , there is a flat contrariety between grace and merite , Christ and Moses : so as by no meanes they can agree together . See Rom. 11 , 6 , Gal. 2. 21. & 5. 2. 4.

Tim.

What is the vse heereof ?

Silas .

That all popish Iusticiaries and merite-mongers , Vse . ( which so liue & so dye ) are in most wretched condition ; for that righteousnesse of works which they follow , they loose it , because they can neuer bee able to keepe the Law : & withall by hauing confidence in their owne merites , they neuer attaine Christs righteousnesse , and so dye in their sinnes without pardon or saluation . Secondly , it exhorts all Christians for eternall life to depend vpon the grace of God , and merit of his Sonne , renouncing all selfe worthinesse , euen as they couet and desire to be partakers of the righteousnesse of God vnto absolution for sinne , and euerlasting saluation in heauen : for God wil saue none but such as being humbled in the sight of their owne vnworthinesse and misery , doe reioyce and glory in Christ oncly , Rom. 5 , 11. 1. Cor. 1. 29 , 31. 1. Pet. 4.

DIAL . IIII.

Verse 4 , 5. For Christ is the ende of the Law for righteousnesse vnto euery one that belesueth . For Moses thus describeth the &c.

Tim.

WHat doth these two verses containe ?

Silas .

Paul doth heere set vpon the third parte Drifte . of this Chapter , ( to wit ) the confirmation of the twofold righteousnesse , which he propounded , verse 3. and to shewe that the righteousnesse of faith is that alone which is to be sought after for our iustification , and for our meriting eternall life .

Tim.

How doth the Apostle proue that we are to follow the righteousnesse of faith , rather then of workes ?

Silas .

By two reasons contained in this present text : Method . the first is this , That Christ is the end of the Lawe , for righteousnesse ; but it is certaine that wee doe receiue Christ Iesus rather by beleeuing then by working . Therfore wee must seeke to bee iustified before God by faith and not by workes . Or thus , The lawe serueth to send vs vnto Christ , therefore we are iustified by beleeuing in Christ , who is the end of the law by fulfilling it , and not by the workes of the lawe which wee doe . The other reason is taken from the property of the lawe , which requireth perfect keeping of it vnto righteousnesse & life , verse 5. but the perfect keeping of the law , is vnpossible to vs , therefore wee cannot haue righteousnesse by the workes of the law , but by faith in Christ . Or thus , 〈◊〉 righteousnesse is impossible to be had which promiseth life vpon an vnpossible condition ; but the righteousnesse of the law is such ; therefore it is impossible and not to be sought after by vs : but on the contrary , the righteousnesse of faith being possible to bee had , therefore it is to be followed of vs , and rested in onely .

Tim.

What be the parts of the fourth verse ?

Silas .

Two : First , in what sence and meaning Christ Parts . is the end of the law . And secondly , how and to whom .

Tim.

What is the connexion of this verse with the former ?

Sil.

By a preoccupation making answere to a secret Coherence . obiection of the Iewes , who might say and pleade that they sought for themselues no other righteousnesse than that the law requireth , and that being the true righteousnesse , therefore they could not erre in their zeale for it . Againe , they being affraide to be excluded from this true righteousnesse , if they admitted Christ , therefore did not they imbrace him . Vnto this their obiection the Apostle answeres , that indeed the Iewes did not seek true righteousnes , because they contemned Christ , who is the end of the law for righteousnesse to beleeuers ; and therefore they had no cause to feare the loosing of the righteousnesse of the law by cleauing to Christ , who is the end of it . Or the connexion may be this , to render 〈◊〉 why the Iewes through ignorance and pride refused the righteousnesse of God , because they knew not Christ , who is the end of the law for righteousnesse .

Tim.

What law is meant heere ?

Sil.

By law is meant both ceremoniall and morall , but Interpretation . chiefely the morall law of the ten Commandements .

Tim.

In what sence and meaning is Christ saide to bee the end of the Law ?

Silas .

This worde [ End ] hath foure significations in Scriptures : First , it signifieth determination or ending of a thing , as Mat. 24 , 3. Secondly , it signifieth the mark whereunto any thing aimeth , as 1 Pet. 1 , 9. Thirdly , it signifieth perfection or accomplishment , as Ro. 13. Loue is the end of the Lawe . Fourthly , that for whose sake or cause any thing is appointed . The word [ End ] in this text may well beare all these four significations : but the two last especially . For Christ hath determined the ceremoniall Law for signification and practise : and the Morall Law for curse and extreame rigour . Also he is the marke at which the whole Old Testament ( to wit , both Law & Prophets ) aymed ; for they bare witnesse to Christ , Ro. 3 , 21. Thirdly , Christ is that which is intended in the Law , and for which the Law is appointed . Lastly , hee is the perfection of the Law , inasmuch as he hath exactlie in euery point perfourmed it , bearing the punishment due to the breach , and yeelding due obedience .

Tim.

But declare vnto vs more particularly , in what respects Christ is the perfection of the Law ?

Silas .

First , in respect of his integrity and puritie of his Nature , being conceiued without sinne , Math. 1 , 18. Luke 1 , 35. Secondly , in respect of his life and actions , being wholly conformed to the absolute righteousnesse of the Law , 2 Cor. 5 , 21. Thirdly , in respect of the punishment which he suffered , to make satisfaction vnto Gods Iustice for the breach of the Law , Col. 1 , 20. To which may be added , that hee hath purged the Lawe from the corrupt glosses of the Pharisics , Math. ch. 5 , 6. Lastly , he reneweth it , causing his members heere to beginne , and in heauen to fulfill the obedience of it , Tit. 3 , 5. 6.

Tim.

What is the summe of the first part of the 4. 〈◊〉 ?

Silas .

Thus much : whereas God gaue vs the Lawe of the ten Commandements , to be a Law of perfect righteousnesse , Summe . and men thorough weakenesse are vnable to keepe 〈◊〉 , therefore Christ is now made the perfection of the Law , for that Christ hath made perfect and full that which the Law coulde not : for it could not pardon our sinnes nor giue vs power to fulfil it , but Christ hath done both these by application of his obedience , and sufferings to beleeuers .

Tim.

What Doctrine ariseth from this verse thus explained ? Doctrine .

Silas .

First , whosoeuer desireth perfect righteousnesse and eternall life , must come to Christ , who is therefore called our righteousnesse . 1 Cor. 1 , 30. 2 Cor. 5 , 21. The reason heereof is , because perfect righteousnesse ( such Reason . as is required in the Lawe , and to which eternall life is due ) is to be found in the man Christ onely , and in no other humaine creature whatsoeuer : and this commeth to passe , not by any defect in the Law , which is a worde of life , and ordained to giue life , Rom 7 , 14. but by our owne default , who cannot thoroughlie obey it , Rom. 8 , 3.

Tim.

What profit is to be made of this Doctrine ? Vse .

Silas .

It conuicteth those of error , which will bee Iustified The formet Doctrine teacheth , that Faith properly taken , 〈◊〉 not , but in respect of the obiect Christ , from whom it hath al vertue and power . any other way , either in whole or in part , saue by Christ onely : for since nothing that men do or can doe , before or after grace , can be saide to be Christ , & Christ alone is our righteousnesse ; therefore , to trust in anie thing for righteousnesse , is to make that a Christ , and so to renounce him . Secondly , it teacheth , that true Christian people be the onely happie men , and onely Christian religion to bee the onely true religion ; because it alone teacheth the Doctrine of Christ , and of righteousnesse by him , therefore all other professions , besides Christianity , directly leades to perdition , whatsoeuer shewes they haue . Turcisme , Papisme , Paganisme , &c. are false and deceitfull religions .

Tim.

What is the next Doctrine ?

Sil.

That the chiefe office and dutie of the Lawe , is not onely to giue knowledge of our sinnes , and to bee a direction for our life and manners , but to direct vs vnto Christ , as vnto the proper end thereof , in respect whereof the law is tearmed our Schoole-Maister to Christ , Gal. 3 , 24.

Tim.

But how doth the Lawe direct and bring vs vnto Christ ?

Silas .

Not directly , and ofit owne nature , for so it How the law doth bring to Christ . threatens vs with death for euery disobedience ; & promiseth eternall life no otherwise then vpon perfect obedience , which wee vtterly want : but indirectly and by accident , namely by shewing out sinnes , accusing & condemning vs ; therefore it compels vs to despaire of our getting righteousnesse and life by our owne obseruing of the Lawe , driuing vs by that meanes out of our selues to seeke vnto Christ , for the pardon of our sinnes , and to be accounted perfectly iust , by his obedience imputed vnto vs . For as a glasse by shewing vs the blots in our face warnes vs to wipe them out , and a sicknesse being knowne and felt enforceth vs to the Physition for helpe , and as hunger and wearinesse compels vs to looke out for meate and rest ; so the law by opening our guiltinesse , and terrifying our conscience , by denouncing punishments , makes vs run to Christ for remedy , that wee may bee iustified by him laide holde on and receiued by a true and liuely faith .

Tim.

What profit of this doctrine ?

Silas .

First , it argueth all such of great foolishnesse , as Vse . seeke to be iustified by the workes of the law ; for that is instead of a Schoole-Maister , to make it a father and a redeemer Much more worthy of reproofe are such as be neuer a whit affrighted & greeued by hearing the threats of the law , these be 〈◊〉 from Christ . vnto vs . Secondly , it doth admonish vs how we may become profitable hearers of the law , ( to wit ) by learning from the law , being rightly expounded , not our sinnes alone and the iudgements due vnto them , but by considering Christ to bee our redeemer , and deliuerer from sinne and the curse due to them . Therefore such are here iustly to be reprooued , as vpon hearing of the law preached , do sticke in the knowledge of their sinnes , and the feare of Gods wrath due to them ; whereas they should be led forward , thereby to see and seele a great need of Christ , that they may seeke after him to obtaine pardon of their sins , also righteousnesse and eternall life by him : as a man that is wounded , or one that is sicke , runnes to the Physition for reliefe and helpe , so the law reuealing sinne and death , should whip to Christ .

Tim.

Come to the second part of this text , and tell vs what doctrines we are to learne from thence ? 2. Part.

Silas .

First , that Christ together with his righteousnesse , 1. Doctrine . are receiued not by any workes , but by beleeuing , as it is heere written , [ to him that beleeueth . ] Secondly , we learne 2. Doctrine . that the righteousnesse of Christ is offered and giuen not to the beleeuing Iewes alone , but to all elect Gentiles also which shall beleeue in him , as it is written , [ to euery one that beleeueth . ]

Tim.

What followes heerevpon ?

Silas .

These two things : First , that the difference betweene the Iew and Gentile vnder the law , is now taken away by Christ , vnder the Gospell . Secondly , heere is great matter of comfort for all faithfull persons whosoeuer , how weake soeuer their faith be ( so it be true : ) for vnto such their sinnes done against the law , shall not be accounted , and the righteousnesse which Christ hath done shall bee imputed vnto them as their owne , to bee full and true blessednesse . Whosoeuer hath found mercy to beleeue in Christ , hee is freed from the malediction of the law , his sinnes cannot hurt , Moses cannot condemne him ; nay he is Lord ouer the law , sinne , hell , and death , beeing through Christs righteousnesse heire of life .

DIAL . V.

Verse 5 For Moses thus describeth the righteousnesse which is of the law , that the man which doth these things shall liue thereby .

Tim.

FRom what booke of Moses is this testimony fetched , and what is the summe of it ?

Silas .

The testimony is fetched out of Leuiticus 18. verse 5. The summe where of is thus much , that whosoeuer Summe . perfectly keepeth the whole law , shall haue that righteousnesse , vnto which as a due debt belongeth eternall life . So as heere in these wordes is a compact betweene God and man ; God promiseth eternall life so as men do his starutes perfectly ; this is the couenant of workes , made with Angels and men in their creation , and repeated in Scripture , to force vs to Christ .

Tim.

To what purpose is this testimony cited ?

Silas .

First , to prooue that there is a righteousnesse of Scope . workes , as well as of faith . Secondly , to proue that it is impossible for any meere man to haue this righteousnesse of workes ; because the condition vppon which the righteousnesse of the law doeth depend , is not possible to bee fulfilled : which is this , ( to doe the whole lawe in euery poynt , ) it being a thing which farre surpasseth the infirmity of mans nature ; and therefore we may not seeke either righteousnesse or eternall life by the works of the law , but by faith in Christ Iesus .

Tim.

Now come to the wordes and tell vs what is meant by [ describeth ? ]

Silas .

Thus much , to set foorth a thing in so plaine and Interpret . cleere manner , as that it may be well perceiued and vnderstood , as a thing painted in liuely colours to be seene .

Tim.

What is meant by the [ righteousnes of the law ? ]

Silas .

That 〈◊〉 ousnesse which the lawe morall teacheth and describeth , which elsewhere is called our owne righteousnes , or the righteousnesse of woorkes ; because it sticketh in our selues , and standeth in working after the law , and not in beleeuing the Gospell .

Tim.

What lesson are we to learne from the first part of this verse , being thus explained ?

Sil.

That all such texts of Scripture as do teach workes 1. Doctrine . and promise life vnto them , they belong vnto Moses ; and are part of Moses law though they be written in the newe Testament ; as namely those words of Christ to the young man , Math. 19. 17. If thou wili enter into life , keepe the commandements also Rom. 2. 6. 7. and 13. For the Gospell requireth Reason . workes as truites of faith , not as merites of righteousnes and life .

Tim.

What vse is to be made of this poynt ?

Silas .

It helpeth vs to distinguish betweene the sentences Vse . of the law and of the Gospell ; for the Gospell doth often promise life eternall , and saluation to repentance and good works ; but not as they are performance of the law , but as the tokens and fruites of a liuely faith , whereby the promise of eternall life is apprehended .

Tim.

Now go forwards and shew vs what is meant by doing , [ he that doth . ]

Silas .

To [ doe ] signifies to keepe and performe exactly Interpretation . and most perfectly , without any the least faylings at any time : for here the sentence is legall ; but when the sentence is Euangelicall , then to doe signifies no more but to desire , to take care and to endeuour to doe what wee may , and what lies in vs , as Iohn 13. 17. If ye knowe these things , happy are ye if ye do them .

Tim.

What is meant in our text by [ these things ? ]

Silas .

The statutes and lawes of God , as appeareth by the 5. verse of the 5. chap. of Leuit.

Tim.

Of what life doth this text speake ?

Silas .

Not of a temporall life only , ( as some vnderstand it , ) but of eternall life also ; which appeareth by comparing this place with Mat. 19. 17. For as the law threatneth death eternall to euery transgressour ; so it propoundeth life , both temporall and eternall , to the perfect keeping of it ; vnto which is required these three things . First , that all the statutes of the law of God be kept , the little as well as the great . Secondly , that they be kept with the whole heart , the whole minde , and the whole strength . Thirdly , that they be kept all our whole life long , vntil the last gasp and yeelding vp of the Ghost . Deut. 27. 26. Math. 22. 37. Gal. 3. 10.

Tim.

Tell vs nowe what instructions wee are to learne from the latter part of this verse ?

Silas .

First , that the righteousnesse of the law is a performance 1. Doctrine . of perfect obedience . Secondly , that this 2. Doctrine . perfect obedience cannot be obtained of any man in this 3. Doctrine . life . Thirdly , that no man must looke to haue eternall life by his workes of the Law : for it is written , hee that doth them shall liue thereby ; but none doth them , therfore none shall liue by them . And note this , that righteousnesse and life are denied to come by the law , in respect of vs who doe it not .

Tim.

But how may it be proued that there is none that doth the workes of the law perfectly ?

Silas .

Vnregenerate men cannot doe them , for they are euill from their youth vp , Gen. 6 , 5. and 8 , 20. neither regenerate men can fully doe them , for in many things we sinne all , Iames , 3 , 2. 1. Iohn , 1 , 8.

Tim.

If Gods law be not possible to be kept , then it should A doubt . seeme that the promise of life made vnto it , is ridiculous and idle .

Silas .

Nay , not so , for it was once possible to obey Solution . perfectly in our creation . Secondly , the keeping of the law is possible to Christ , though it bee not to vs , who yet haue title to eternall life by Christs fulfilling of it . Thirdly , the elect by grace in this life are made able in some measure ro keepe it , and shall be able to doe it perfectly in the life to come , when they shall loue God and their neighbour , with all their heart .

Tim.

What vse is to bee made of these doctrines concerning our great vnablenesse to haue righteousnesse by the Law ?

Silas .

First , it confuteth such as looke for eternall Vse . life by the workes of the Law , which indeede can minister nothing but death to vs , sithence wee cannot keepe it . For as it promiseth life to the dooers , so it threatneth death to him that failes but in one point ; and what man liuing is he that sinneth not ?

Secondly , it serueth to humble vs , in as much as by our owne fault we are made vnable to doe the works of the law in that perfection that it requireth ; for that it cannot giue vs righteousnesse and life , it must bee imputed The law hū-bleth vs by shewing what we ought to haue , and yet haue it not by our owne default , also it prouoketh by prayer to secke it . to a weakenesse in our selues , and not to an insufficiency in the lawe , Rom. 8 , 3. Thirdly , it sendeth all men , euen the best , out of themselues , and enforceth them to goe to Christ for righteousnesse and life eternall , by beleeuing that he hath fulfilled the law for vs , by his obedience and death ; and this is indeed the right meditation of the doctrine of the lawe , when it schooleth and swindgeth a sinner vnto Christ , to fetch from him alone righteousnesse and saluation . Now heereby shall wee know that the preaching of the righteousnesse of the law , hath driuen vs to Christ : First , if we trust not to the workes of the law , to seeke life by the merite thereof in whole or in part . Secondly , if wee striue to order our workes according to the leuell of the law , making it the rule of our Christian life , still suing to Christ , for pardon of faults . Lastly , learne hence , that if the righteousnesse of the law hauing promise of life , do consist in doing thinges commanded , in all perfection ; therefore Christ cannot be the end of the law for tighteousnes , vnlesse beside the passion of his death there be allowed vnto beleeuers his actiue obedience and integrity of life , that in him wee may claime life , as well as escape death .

DIAL . VI.

Verses 6 , 7 , 8. But the righteousnesse which is of faith speaketh on this wise , Say not in thy heart who shall ascend into heauen ? ( that is to bring Christ from aboue , ) or who shall descend into the deepe ? ( that is to bring Christ from the dead , ) but what saith it , &c.

Tim.

WHat is the scope of this Text ?

Silas .

As before he described the righteousnes Scope . of the law out of Moses , so now by an antithesis , ( out of Moses ) he setteth foorth the righteousnes of faith by the effects , obiects , and properties , plainely shewing that it driueth away doubting and feare from the conscience ; & leaneth vpon the word of promise , beeing possible , easie , and certaine ; and in all these it is quite opposite vnto the legall iustice .

Tim.

Declare now plainely the summe of this Text.

Silas .

It is thus much : that the righteousnesse of faith Summe . neyther leaueth the conscience doubtfull of saluation , nor striketh in it any feare of condemnation but : staying it selfe vpon the manifest and sure worde of the Gospell concerning Christ dead for our sinnes , and risen againe for our righteousnesse , it engendereth firme quietnesse in the hearts of beleeuers , and draweth free confession from their mouth , of Christs death , resurrection , and ascension .

Tim.

What be the parts of this Text ?

Sil.

Two : the first negatiue , shewing what faith speaketh Parts . not , or forbiddeth , with the cause and reason why . verse 6 , 7. The other affirmatiue , teaching what it is that faith faith , and what manner of thing it is .

Tim.

What doth faith forbid , and why ?

Silas .

All doubting about eternall life in heauen , vpon this ground , because Christ is ascended thither for vs . Secondly , it forbiddeth all trembling , and feare of beeing tormented in hell , vpon this reason , because Christ being dead , hath by his death ouercome eternall death , not for himselfe , but for his members .

Tim.

Come wee to the words , and tell vs what is meant by the righteousnesse of faith ?

Silas .

That which before in verse three is called the Interpretation . righteousnesse of God , standing wholly in beleeuing ; or the righteousnesse of Christ , being laid hold vpon by faith , or a person iustified by faith in Christ ; it is no matter which of these we follow .

Tim.

But how may this righteousnesse bee saide for to speake ?

Sil.

By a figure called Prosopopoia , as Rom. 8 , 19 , 20. Paul putteth a person of a reasonable creature vpon the iustice of faith , and bringeth it in speaking and declaring it selfe what manner of thing it is , and what it works in beleeuing hearts .

Tim.

What may we learne from these first words ?

Silas .

That a liuely faith is necessarily required as an instrument 1. Doctrine . to receiue true righteousnesse before God . Secondly , 2. Doctrine . whosoeuer is indued with this faith , hath that righ teousnes which God alloweth of in iustice ; not that faith Faith properly taken , is not our iustice before God . ( as it is a quality , a worke , or guift , is this iustice , ) but because God imputeth to faith the iustice of his Son Christ , which alone is able to appease him , and to abide the rigor of his law , which faith as a worke cannot doe .

Tim.

What may wee learne by this , that Paul confirmes the doctrine of free righteousnesse by faith , out of Moses his writings ?

Silas .

That Paul the Apostle and Moses writings , had good agreement in the doctrine of the Gospell . Secondly , that the righteousnesse of faith hath witnesse from the law and the Prophets . Thirdly , that Moses knew and preached the Gospell as well as the Law ; hence it is that Moses lawe doeth oftentimes signifie the whole doctrine of God , as Psal. 19. 7.

Tim.

Why then is Moses accounted a Preacher of the A doubt . lawe , and set against the Apostles and Christ , the preachers of the Gospell ? Iohn 1. 17.

Silas .

Moses had this denomination of that which hee did for the most part , and that was to publish and expound A solution . Therefore Law and Gospell to be destinguished by the nature of doctrine and not by bookes . the lawe to the people : howbeit the promises of grace are contayned in his writings also , & he prophesied of Christ , Iohn 5. 46. For Moses wrote of mee : euen as Christ and his Apostle did preach the law and vrged repentance , Marke 1. 15. Yet because their chiefest endeuor was to set forth the promises of grace , they are therefore called the Ministers of grace , and dispencers of the Gospell .

Tim.

What vse of this poynt ?

Silas .

It serueth to draw the Iewes the sooner to embrace Vse . the righteousnes of faith , since it was taught by Moses , a Prophet whome they much honoured and respected , and yet refusing to beleeue in Christ , euen for that they thought therby to be drawn away from this Moses ; wheras Paul tels them that there is no such matter , if they would beleeue Moses : but contrariwise they must receiue Christ , whome hee preached : as Iohn Baptist , so Moses prepared Disciples for Christ , the one more , the other lesse clearely .

Tim.

But how may it appeare to vs , that Moses in this testimony Doubt . did speake of Christ and the Gospell ?

Silas .

First , out of Moses wordes , Deut. 30. 6. 11. the Solution . promises of conuersion to God , and circumcision of the heart are parts of the Gospell ; and this was the commaundement , and not the legall precepts which that day hee spake . Secondly , out of Paul , who in this place tearmeth the word which Moses spake , to be the word of faith , verse 8. Thirdly , if Paul had vsed this text of Moses by allusion , agreement or proportion onely ( as if such wordes as were spoken by Moses touching the law , might fitly be applied by Paul to the Gospell , ) then had they not serued the purpose of the Apostle ; which was to confirme by testimony of Moses , that which hee had spoken before touching Christ , being the end of the law for righteousnesse to him that beleeues . They are then deceiued which think that Paul alludeth to Moses , citing him by way of consequence and not directly ; or that he doth speake of the bare knowledge or performance of the law , either by natural strength , or as it is made easie by grace : for then Paul shoulde not haue spoken of righteousnesse by faith , but of sanctification and newnes of life ; which is quite besides his drift and scope , which is out of Moses to commend the righteousnes of faith , as is very plaine in the text .

Tim.

But the Apostle doth not report Moses words .

Silas .

True , not in so many letters and sillables , for something is altered , also added and taken away ; but in sence and meaning hee doeth alledge them , and that is sufficient .

Tim.

What is meant by [ saying in thy heart ? ] Interpretation .

Sllas .

Thus much : thinke not doubtfully within thy selfe , or let not thy minde bee perplexed with wauerings , thoughts and reasonings .

Tim.

What is meant by this question [ who shall a seend into heauen ? ]

Silas .

Thus much , as if it were sayd , Who shall goe thither for vs , to bring vs word , whether God bee pacified with vs , and meaneth to giue vs saluation there ?

Tim.

What is meant by the other question [ who shall descend to the deepe ? ]

Silas .

By the [ deepe ] is meant Hell , as Reue. 9. 1. 11. & 20. 1. To descend to the deepe signifies to goe downe into the place of torment : the meaning is , who shal go down thither to tell and assure vs that we are free from the malediction and damnation of hell , and shall neuer be throwne down into that deep burning lake ?

Tim.

What are we to learne from these questions ?

Silas .

First , that they which sticke to their owne Doctrine . workes , and thinke to be saued by their owne deseruings , they haue wauering and vnquiet consciences , troubled with doubtings , tremblings , and feare ; for that which the righteousnesse of faith speaketh not , that the legall iustice doeth speake . The reason of this doctrine is , because the Reason . lawe which promiseth life to perfect obedience , giues no power to obey ; it threatneth death against euery transgression , but giues no remedy against any such euill and misery . Therefore it must needs be that such as follow the righteousnes of the law , must still be filled with anguish of Soule , because their conscience witnesses vnto them , that they haue not done all which the law commaunds , but are transgressours manifold wayes in many thinges , and so remaine perplexed and without rest .

Tim.

What is the vse of this poynt ?

Silas .

This sets foorth the miserable condition of all Vse , such as seeke righteousnes and life , by their owne deedes ; for such can neuer haue any sounde ttanquility ; well may they haue benummed dead consciences , but pacified conscience , they cannot haue ; because they alwayes lack what is required by the law , which condemneth to death euery fault euen the least .

Tim.

What other thing is to be learned out of these questions ?

Sil.

That there are two maine doubtings which vse to Doctrine . perplex and trouble men , that are without faith in Christ , the one is how to be saued and to attaine heauen . The other how to escape hell and damnation . And these two doubtings are continuall and necessary effects of legall righteousnesse : for a man that hath not wholly kept the law , must needes doubt whether hee shall haue eternall life . For it is promised vpon no other condition but of exact and strict performance , and he who knoweth that he hath done things against the lawe , must needs bee in feare of damnation , because it is threatned vnto euery sinne .

Tim.

Haue ye yet any other instructions out of these questions ?

Sil.

Yea , namely this , that these doubtings are contrary Doctrine . and repugnant to the nature and property of faith , whose property is to expell doubting , as heate expels coldnesse ; as appeareth by Iames , which tels vs that faith forbids vs to wauer , Iames , 1 , 6. and by the wordes of Paul the Apostle , Rom. 4 , 20 , 21.

Tim.

But how then comes it to passe , that beleeuers are often Doubt . troubled with doubtings ?

Silas .

This happens through the infirmity of their Solution . flesh and naturall weakenesse , which wrestles and striues with the assurance of faith , which though it be certaine and firme , yet it is not perfect and full . And from the imperfection of faith , there comes doubting , as Christ saith to his Apostles , Why doubt ye , o ye of little faith ? For the hand shaketh through palsie , or some other weakenesse , though the property of the hand be to holde fast : so of the weakenesse of faith ariseth doubting ; but the property of faith is to breed affiance and confidence , and to driue away doubtings and feares , euen as the Sunne scatters mists , Ephes. 3 , 12. Hebrewes 10 , 2. 2. Colossians 2 , 2.

Tim.

What vse is to be made of this point ?

Silas .

It teacheth a maine difference betweene the Vse . righteousnesse of the law and of faith : for of this springs tranquillity through the assurance of Gods loue ; and of the other trepidation and trembling through conscience of sinne . Secondly , it confutes the Papists , who deny infallible assurance and certainty to bee the office of faith , and destroy the very nature of faith which is , to assure men . Thirdly , it warnes vs to detest doubting as a thing contrary to faith , and out of an hatred of it to fight against it . Fourthly , it exhorts all men to seeke after faith , by which alone they are able to get victory ouer doubtings ; which may well assault faith , but must be ouercome by faith , 1. Iohn . 5 , 4.

Tim.

But from whence fetcheth faith a remedy against doubtings and feares ?

Silas .

From the ascension of Christ into heauen , against the doubting of saluation ; for if Christ be ascended and possesse heauen in our names , and there make request for vs , then wee must needs deny his ascension , and fetch him backe from heauen againe , if wee make question how to be saued .

Tim.

Whence haue wee the remedy against the feare of condemnation ?

Silas .

From the faith of Christ his death and resurrection . For if Christ be dead and raised from the graue , then hath he gotten victory ouer sinne , death , hell , and Sathan . Therefore what is it else but to deny his death , and to bring him backe againe to the Crosse and graue , if wee should greatly feare the torments of Hell ? Consider this well .

Tim.

What are we to learne from hence ?

Silas .

That an vnbeleeuer denies the death , resurrection , and ascension of Christ , whatsoeuer profession he make . Secondly , that the articles of Christs death and resurrection and ascension , be as a fortresse against infidelity , To him who hath not the fruit of these , to him Christ is not dead , risen , and ascended . doubtings and feares ; and serue as notable meanes and helpes to confirme and establish a Christian hearte in faith : therefore they ought to be well knowne , and often with good study meditated on .

DIAL . VII .

Verses 8 , 9. But what saith it ? the word is neere thee , euen in thy mouth and in thine heart . And this is the worde of faith which we preach . For if thou confesse with thy mouth , and beleeue with thy heart that God raysed vp Iesus from the dead , thou shalt be saued ?

Tim.

WHat is the scope of this text ?

Silas .

To commend vnto vs the righteousnesse Scope . which is by faith in Iesus Christ , without all respect vnto workes , by the certainty , facility and fruite that followes it ; and no we affirmatiuely , Paul sheweth what it is that faith speaketh .

Tim.

Howe is the certainty of this righteousnes gathered ?

Silas .

From the nature of the obiect , which is the word of God , not euery word , but the word of faith ( euen the promise of Christ apprehended by faith ) verse 8. The sum where of is this , that Christ Iesus is dead , and rose againe to iustifie all that beleeue in him , verse 9.

Tim.

How gather ye the facility of the righteousnes of faith , that it is easie and possible ?

Silas .

By this , that vnto our iustification there is no more required then this , that the hearte beleeue , and the mouth make confession of the death , and resurrection of Christ .

Tim.

What is the summe of this whole text ?

Silas .

Thus much , hee that truely beleeueth , and accordingly Summe . doth professe the promise of God made vnto mankinde , concerning blessednesse by the incarnation , life , death , and resurrection , and intercession of Christ , hath a ready and certaine way to attaine righteousnesse and eternall saluation , without al consideration of merit of works , either done before or after grace .

Tim.

Come we to the eighth Verse , and tell vs what parts it hath ?

Sil.

These three : First , a question which is imperfect , Parts . & must be thus supplyed , But what saith the righteousnesse of Faith ? This question serueth to stirre and quicken vp attention . Secondly , an answere ; This it sayeth , that the word is neere thee , &c. Thirdly , a declaration what worde hee meaneth , not of the Lawe , but of the Gospell .

Tim.

Come we to the Interpretation , and tell vs in what Interpretation . 〈◊〉 it is saide , [ That this word is neere vs ? ]

Sil.

That is to say , it is propounded and offered vnto vs plainly to be vnderstood by the ministerie of the Gospell , so as we neede not crosse the Sea , nor climbe vp the Mountaines , or take any long painfull iourneyes to seeke it out .

Tim.

How is it saide to bee [ neere in our hearts , and in our mouthes ? ]

Silas .

It is neere in our hearts , by beeing grafted or planted in our hearts by faith ; and it is neere in our mouthes when wee make profession of it before men , when cause requireth so to do for Gods glorie , or the benefit of others .

Tim.

Why is the Gospell called the word of Faith ?

Silas .

First effectiuely , because it begetteth faith thorow the Spirit , as verse 17. Secondly , obiectiuely , because it is receiued by Faith , as the proper and especiall obiect thereof . Also , because it teacheth and requireth not workes , but Faith onely vnto righteousnesse before God . The Papists doe erre , which say , that the doctrine of faith and life , is meant by the word of Faith . Heere Paul medleth not with good life , elsewhere hee dealeth about it .

Tim.

Let vs now know what Doctrines we haue out of this eight verse ?

Silas .

These three : First , that a liuely Faith , hath the worde of God for the foundation and grounde of it , to Doctrine . builde and stay vpon : whereby [ Word ] we may vnderstand either generally that word which is reuealed vnto vs in the Scripture of the Old and new Testament . For Faith doth beleeue and assent to all that which GOD speakes in the Scriptures ; because they proceede and come from him who is the God of truth ; al whose words are most true and faithfull : howbeit our Christian Faith doth more specially respect the word of the Gospel , the promise of Grace touching the remission of sinnes , and eternall life by Iesus Christ ; as it is saide heere by way of exposition [ This is the word of Faith which we preach . ] And wheresoeuer wee finde Faith , and Christ his blood and death coupled together , wee are giuen to wit , that the Doctrine teaching Christ his person and office , is the proper obiect of our iustifying Faith , which is therefore by Diuines defined to bee an affiance in the promise of Grace .

Tim.

What may bee the reason that Faith looketh in the matter of iustifying onely , to the word of promise ?

Silas .

Because that word alone doth offer vnto sinners Reason . the merits of Iesus Christ to bee freely enioyed of them vnto remission of sinnes and saluation , so as they be imbraced and receiued ; and therefore they bee called the word of his grace , and the Gospel of Christ , & the word of saluation and reconciliation : because both the free loue of God , and Christ , and al his benefits be propounded to the elect in the word of promise .

Tim.

What vse are we to make of this first doctrine ? Vse .

Silas .

It confuteth the Papistes , which make not the word alone , but their Apocrypha writings , & humane Traditions , to be the Anchor and stay of faith ; which is with the foolish Builders , to lay our Foundation vppon the sand , and not vpon the rocke .

Tim.

What is the second Instruction ?

Silas .

That Faith is no wauering vncertaine opinion , fleeting through ignorance and feare , but is a firme vnmoueable and sure knowledge , because it resleth vpon Gods worde and promise , then the which nothing is more sure and certaine . For it is written , The word of God is true , 2 Sam. 7 , 28. His testimonies are sure and endure for euer , Psal. 19 , 7. 1 Iohn 2 , 17. Also , Heauen and earth shall perish , but one tittle of Gods word shall not perish , and Rom. 9 , 6. 2 Cor. 1 , 20. 1 Cor. 1 , 9. Now then , Faith it selfe must needs bee a thing vnmooueable , and bring with it an infallible certainty , sithence it leaneth on such a firme rocke , Mat. 7 , 25. as the sure words of the faithfull promises of God , who neither is deceiued , nor can deceiue vs , seeing he cannot lye , Tit. 1 , 2. but is onely truth , yea truth it selfe , Ro. 3 , 3. Hence it is that ( Plerophorie ) or full assurance is attributed to Faith in Scripture , Col. 2. 2. Hence also it is , that godly Christians , rather then they will deny the doctrine of Christ , or anie part of it so ascertained vnto their vnderstanding , and with such firme assent of their mindes receiued , they choose to loose their liberties , liuings , yea and liues also , if the will of God bee : examples heereof , we haue in many thousand martyrs of Christ in all ages .

Tim.

Can ye giue vs examples of any , whose Faith hath remained stable and vnshaken , by reason of Gods Worde and promise ?

Silas .

Yea , of Iacob , Gen. 32 , 9. of Abraham , Rom. 4 , 21. Gods power & promises , being the two props of Abrahams Faith , Heb. 11 , 17 , 19. Of Dauid , Psal. 119. In thy word is my trust .

Tim.

By what comparison may this bee illustrated and set foorth ?

Sil.

Of a good man whose word deserues credit , and Similitudes . ehaseth away doubting from such to whom it is giuen : so or much more then so , ought the word of God to be rested in , and that without wauering and anxity of minde perplexed with feare : forsomuch as God is the authour of all that truth and fidelity that is in all good men , and being himselfe the fountaine of all truth , without mixture offalshood , therefore his word may be taken without stammering or doubting : and that Faith which leaneth vpon it , must needes bee verie firme and strong against all assaults of Satan , whose fierie darts of doubtes and despaire are quenched by the Faith of Gods word . If in marriage for wedlocke duties and comforts , we stay vppon our mutuall promises , how much more may the spouse of Christ , euen euery faithfull soule , quietlie and firmely rest vpon the promise of our husband Christ , for all good thinges present and future , both nowe and in Heauen ?

Tim.

What profit is to be 〈◊〉 of this second instruction ? Vse .

Sil.

First , heereby is ouerthrowne the Popish doctrine , which alloweth vnto iustifying Faith , no more but probable or coniecturall knowledge , leauing mens consciences full of feare and doubting of their owne blessednesse : wherein vpon the matter they disable the word of Gods promise , and make his word false . For to teach that men ought still to sticke in doubts of their own saluation , though God haue promised it by Christ to such as beleeue in him : what is this else , but to play the Butchers of mens Consciences , which are euen kept vppon the racke by Romish Diuinity ; and also to charge the word of God with forgerie and falshoode , as if hee did not meane in good earnest ? Secondly , heereby wee see , how slanderous they are , which accuse the affiaunce and confidence of Faith to be a wicked and damnable presuming , sithence it is dutie and Christian submission , to relye vndoubtedly vpon the worde of God , and not godlesse presumption ; which rather they are to bee 〈◊〉 with , who haue all or most of their trust in their owne innocencie and good workes , and not alone in the truth and mercy of God . Thirdly , heere is matter of great comfort vnto all faithfull soules , who in all temptations stirring them to doubt of their owne happinesse , they may enfree themselues from all terror , by hauing recourse to the word and promise of God , as Dauid did . I had perished in my trouble ( sayth hee ) but for thy promise , thy worde hath comforted 〈◊〉 . For as the palsie man in the Gospell , hauing Christs word ( be of good comfort thy sinnes are forgiuen thee , ) was thereby cheered , and made both quiet and ioyfull : So the promise of the Gospell being applyed to a trembling Soule , will fortifie and stablish it in tranquility and peace . This Sathan knoweth , and therefore his practise is to hide the promises of grace from troubled consciences , or else to suggest vnto them this , as though that such promises were not made to them , or did not belong vnto them .

Tim.

What is the third doctrine out of this 8. verse ?

Silas .

That the preaching of the Apostles , was all one 3. Doctrine . with the Gospel which was written : for that word of faith first written by Moses , and afterwards by Paul to the Romanes , is that selfe same word which Paul and other Apostles preached . Therefore it is false which the Manichees and Papists auouch , that the Apostles taught other things then that they then wrote ; that hence they may haue power to ioyne thereunto their Apostolicall traditions vnwritten : which errour of theirs must bee reiected as Apocriphall and false . If they bee not confonant to the Scriptures , they came not from the Apostles , but are counterfet .

Tim.

Let vs proceede vnto the 9. verse , and tell vs what is meant by confession ?

Silas .

An open and plaine profession , that Iesus who is Interpretation . Lord of all , is our Lord also ; for that hee is Lord , the Diuils know and acknowledge . Therefore Christians must goe further , and beleeue it with affiance .

Tim.

In what respects is Iesus [ our Lord ? ]

Silas .

Both by right of Creation and power ouer vs , and also by grace of redemption , hauing as well ransomed vs to bee his owne peculiar people , as created and gouerned vs .

Tim.

What is it to [ beleeue in thine heart ? ]

Silas .

It is not onely in our mindes to see and assent vnto the trueth of the history of Christ , ( which euen wicked men and hypocrites , yea vncleane spirits doe , ) but to embrace in our hearts , will and affections , with holy confidence , the benefites of Christ his death and resurrection , euen reconciliation with God , remission of sinnes , righteousnes and life eternall .

Tim.

Why is confession set before faith , which is the Doubt . cause and roote of confession ? Psalme 116. 10. I beleeued therefore did I speake .

Silas .

First , because Moses did in this order propound Solution . them , as in the 8. verse is cited . Secondly , we cannot discerne other mens faith , or other men our faith , but by our outward profession of it before men ; it is declared by our confession and action .

Tim.

Why 〈◊〉 hee onely name Christes resurrection , Doubt . seeing faith respects his birth , life , death , and all which Christ did and suffered ?

Sil.

First , because the faith of the resurrection of Christ , Solution . doth distingush Christians from Pagans and Infidels , who do easily accord to beleeue that the man Christ was born , liued , and dyed ; but they deny his resurrection , as a thing which exceedeth compasse and reach of reason ; the Philosophers discerned it not , but derided it rather , saying What new doctrine is this , Acts 18. Secondly , because all that Christ did and suffered , had profited vs little , vnlesse hee had risen againe , wherein hee obtained a perfect victory ouer sinne , death , hell , and damnation , for all the elect . Lastly , the article of the resurrection presupposeth al the rest , and knitteth together as a linke , both antecedents and consequents : his incarnation , life , and death which went before ; and his ascension , sitting at his Fathers right hand , and his intercession which followes after his rising . Vnder which then by a Synecdoche all the other passions and actions of Christ , be contayned .

Tim.

What doctrine ariseth out of this 9. verse ?

Silas .

Onely this one ; to wit , the facility and easinesse Doctrine . of that righteousnesse , which is by faith in Christ ; 〈◊〉 vnto our righteousnesse before God , and saluation in heauen , there is no more difficult and hard thing exacted of vs , but with the heart to beleeue , and with the mouth to confesse Christ : and by this meanes , Christ will be neere to vs both in possibility and efficacy : in possibilitie , because it is a thing possible which may bee , that elect sinners shall haue grace to beleeue , especially God hauing ordained them vnto Faith , Actes 13 , 48. but it is vtterly vnpossible , that they should keepe the whole Law perfectly , Gods decree and mans corruption being against it . And secondly , hee is neere and easie to vs in efficacie , because through the holy Spirit , hee is made to dwell in a faithfull heart , really and actually ; and his righteousnesse as a robe or garment , is put vppon them , to couer their sinnes and vnrighteousnesse .

Tim.

Yea , but to beleeue in Christ , is no lesse impossible & Aidoubt . hard , then to fulfill the Law : for we haue no more power to doe the one , then the other .

Silas .

It is true : but this facility is to be vnderstoode , Solution . not in regarde of the beginning and efficient cause of Faith , which is meerely Gods gifte without our selues , he working in vs both will and deede , Ephes. 2 , 10. Phil. 2 , 13. but this righteousnesse of Faith is easier in regard of the manner of the worke , because the Law requireth the ful obedience thereof to be performed by our selues , which cannot be in this infirmity , Ro. 8 , 3. But Faith referreth and sendeth vs to Christ for the perfourming of the Law ; and in regard of the manner of the worke , it is farre easier to beleeue the Law to bee done by another , who was able to fulfill it , and was sent for that end , then to do it our selues . Also much easier it is , to beleeue and giue assent to a true promise , then to keep strictly , without failing all Gods commandements . If a King should say to a Subiect , Conquer mee such a kingdome . and I will giue thee my daughter with large dignities and liuings ; were it not harder then if he should say , doe but trust my word , and I will do all this for thee . In these considerations one saith , that saluation hath but a short cut , it requireth no external labour , but inward beleefe : and Caluin saith that by the operation of the Spirit , thou maiest easily beleeue with thy heart , and confesse with thy mouth . And Lyranus saith , heere is shewed the facility of the righteousnesse of faith . And Faius thinketh this saying , of being neere in the heart and mouth , to be a Prouerbiall speech , commending the readines of that which is in the heart and mouth .

Tim.

What vse heereof ? Vse .

Silas .

It ministreth comfort to Christians , to consider that the meanes of passage to heauen be not vnconquerable and vnable to bee attained . Secondly , it declares how vncomfortable Popish Doctrine is , which excludes and shuts out all hope of being saued , by tying saluation vnto an impossible condition of fulfilling the Lawe . Thirdly , it stirreth vs vp to the loue and praise of Gods goodnesse , in appointing so easie a condition , and giuing vs power to keepe it , For Faith is the gift of God .

DIAL . VIII .

Verse 10 , 11 , 12. For with the heart man beleeueth vnto righteousnesse : and with the mouth man confesseth vnto saluation . For the Scripture saith , &c.

Tim.

WHat doth this Text containe ? Coherence .

Silas .

First , a repetition and confirmation also of that which was saide touching saluation , the effect of righteousnesse by faith ; togither with an explication of the persons to whom righteousnesse and saluation belongeth . The thing here repeated is , that a Christian that beleeueth in Christ dead and raised to life , and confesseth this his faith before men , shall certainly and without doubt be saued . Wherefore let vs Method or disposition of the Text. obserue these things , that faith and confession are coupled together , as the tree and her fruite , and as the Mother and the Daughter . Also they be set soorth by their proper subiect or seats whereto they cleaue , and wherein they sticke and rest , Faith in the heart , and confession in the mouth . Lastly , not the parts but the degrees of saluation be pointed at . The first degree or beginning of it , is righteousnesse , to wit , absolution from sinne , by free pardon , through the merit of Christ his death , and 2. Degree of Saluation . being accounted iust before God , by the worthinesse of his obedience to the Morall Law . The second degree , is perfection of saluation in heauen , & all the proceedings thereunto , from Iustification till Glorification in Heauen , heere called saluation .

Tim.

Whence is the Confirmation of this proposition fetched ?

Sil.

From authority of Scripture , as of Esay 28 , 16 , v. 11. and Ioel 2 , 32. verse 13.

Tim.

What dooth Paul in the explication of the persons , which shall be partaker : of this saluation ?

Silas .

First , hee noteth them by an vniuersall particle [ Whosoeuer , ] without difference of Nation , or sex , or age , or condition . Secondly , he particularly nameth both Iew and Gentile , which in respect 1. of saluation , 2. and the neede thereof by sinne , 3. with the meanes thereof by Faith , are equal , as he proueth by two Reasons : one from the vnity of Gods essence , who is the same Creator and Iewes & Gentiles be equal , wherein and why . Sauiour of all the elect , Iew and Gentile . Secondly , from the immensiuenesse of Gods mercie , which is so large , as that it can suffice all sortes of people which trust in his Sonne , and cal vpon him , verse 12 , 13. Therefore by calling of the Gentiles , nought was taken from the Iewes ; these were no whit endamaged by sauing them ; God is sufficient for both .

Tim.

Come we now to the Interpretation , and tell vs what is Interpret . meant by [ Man , ] As also what is meant [ by beleeuing ? ]

Sil.

By man is meant euery true Christian , man or woman . And by beleeuing is meant , not onely to assent vnto the Doctrine of Christ , but with confidence and sure affiance to embrace it .

Tim.

What is meant by the Heart ?

Silas .

The soule , with all the faculties thereof , but especially the will and affections ; which are therefore in phrase of Scripture tearmed the heart , because the soule keepeth her chiefest residence in that fleshie part of man called the heart , sitting and shewing her selfe there , as it were in her chaire of estate .

Tim.

What is it [ With the heart to beleeue to Righteousnesse ? ]

Silas .

It is the same with that phrase , Ro. 4 , 5. to haue Faith imputed for righteousnesse ; or with that , Ro. 9 , 30 to attain to the righteousnes of faith : or Gal. 3 , 14 , 24. To receyue righteousnesse , or to bee made righteous by Faith .

Tim.

What Lessons are wee to learne from the first part of the tenth verse ?

Silas .

First , that vnto righteousnesse before GOD , Doctrine . ( that is , to remission of sinnes , and perfect Iustice by Christs death and resurrection ) there needes on mans part , nothing but a true and liuely Faith . Indeede good workes are witnesses to testifie the truth of this faith before Reason . men , and vnto our selues ; but when the speech is of getting and receiuing righteousnesse ( euen pardon Al that be iustified by faith onely , are freely iustified , Amb. in 3. ad Rom. of our sinnes and eternall life by Christe ) workes are cleane to be shut out and excluded , as hauing no power to enable vs to embrace Christ : and this is the controuersie between vs and the Church of Rome , that whereas they do part the instrumentall cause of our righteousnesse betweene Faith and workes , wee attribute it vnto Faith onely , according to the doctrine of the Scripture , God hath Iustified vs , v. sing thereto no workes but saith onely , cbrys . in 3. Rom Rom. 3 , 27 , 28 , 29 , 30. Gal. 2 , 16. and of the Fathers agreeable thereunto . The beleeuing man shall bee iustified in Faith onely . Ambrose on 1 Cor. 1. Whosoeuer trusteth in Faith onely is blessed . Hierom Chap. 3. vnto the Gal. By Faith onely shall Christ saue the offenders of the Lawe , Onely Faith in Christ doeth make vs cleane Aug. Chrysostome on the Ephesians . To these might bee ioyned Basil , Theophylact , Hilarie , Cyprian , & many more , which teach the same truth as we now do .

Tim.

What vse of this Doctrine ? Vse .

Silas .

First , it instructeth vs to know how necessarie Faith is : for where this is , there righteousnesse is ; and there is no righteousnesse where Faith is wanting . Secondly , it conuieteth the Papists of greeuous slaunders , in that they charge Luther to be the first inuenter of this Doctrine touching righteousnes by Faith alone . Whereas Quod primam , id verum : sal . sum quod posterim . before him , the learned Doctors of the Church , yea , Apostles , Prophets , and Christ himselfe , had deliuered this truth to the Church , euen from the beginning . How then can it bee an heresie in Luther to teach thus , but it must be an heresie also in the Pen-men of the holy Ghost to write thus ?

Tim.

What is the next Doctrine ? 2. Doctrine .

Silas .

That the seate and subiect of Faith is not the minde alone , but the will also , which is more speciallie signified by heart , Acts 8 , 37. Ephes. 3 , 17. For this confidence Reason . is at least a necessary companion of faith , but confidence hath place in the heart , therefore Faith lodgeth there also .

Tim.

What vse are we to make of this Doctrine ?

Sil.

It serueth to teach , that vnto a liuely Faith , there Vse . is required a double worke of the Spirit : First , to enlighten the minde , that it may certainly see and assent to the things written in the Gospell . Of this first worke it is , that Faith is often in Scripture tearmed Vnderstanding , Colos. 2 , 2. and knowledge , and seeing . The other worke is to bow Iohn 17 , 3. the affections that they embrace , and fully rest in that Iohn 6 , 40. which the minde hath fully assented vnto . From this Ephes. 3 , 12. worke . Faith in Scripture is tearmed trust , confidence , and affiance . Secondly , this Doctrine serueth to confute the Romanists , which place Faith in the supernal part of the soule onely , and will haue it to bee nothing else but the assent of the minde to the will of God : whereas it is not written heere , that with the vnderstanding , but with the heart man beleeueth to righteousnesse . There may indeede bee worthy knowledge and notable assent in the vnderstanding part , but it is the heart which beleeueth to iustification . Thirdly , here is an exhortation to all Christians ( as they will bee assured of this iustifying faith , ) not to rest content with a naked knowledge of the Gospell , or that in their mindes they haue yeelded agreement and consent to the trueth of it ; but neerely to looke vnto this , whether faith haue taken holde of their will and affections , to make them obedient to their illuminated vnderstanding , with some measure of peace and ioy ; and to resist all contrary thoughts and motions , with a loathing of them , being ready to make confession of Christ in our mouthes .

Tim.

What is signified here by [ confession of the mouth ? ]

Silas .

Not onely a plaine and cleere acknowledgement of Christ , to be the onely Lord and Sauiour of mankinde ; and of all that doctrine which concerns his office , natures , persons , and benefits : but the calling vpon his name with trust in him , as in our owne Lord and Sauiour , as it is expounded in the 13. verse following , wherein vocation is put for consession .

Tim.

Wherefore is this worke of confession added vnto fayth ?

Silas .

To distinguish and put difference betweene a dead and a liuely faith , by a peculiar fruite of it .

Tim.

But why is this work named as the witnes of faith , rather Doubt . than any other worke ?

Sil.

First , because it is easily gathered out of the words Solution . of Moses before alledged in verse 8. where Moses spake of the mouth , and ioyned it with the heart . Secondly , because it is a principall token of a true faith , when occasion serueth , sincerely to confesse the doctrine of Christ , and to call vpon his name faithfully ; which no hypocrites doe , for they draw neere with their lippes onely , Math. 15. 8. but this consession which is a sure marke of faith , comes from faith as from the root of it . Thirdly , because great promises are made to this duty of confession , Math. 10. 32. and heere saluation is promised to such as confesse Christ out of a liuely faith .

Tim.

But in what sort and sence is saluation annexed to Doubt . confession ? Solution .

Silas .

Not as the effect to his cause , but as the way to Confessio est via qua peruentur 〈◊〉 Bez Note . the end ; for confession is but the way onely by which iustified persons doe come to their perfect blessednes in heauen , which is here signified by saluation , as the highest degree of our happines . Seeing righteousnes is attributed to faith , and saluation necessarily follows righteousnes ; therfore faith is the onely instrumentall cause , whereby we be iustified and saued ; and not confession , which is but the path onely wherein the godly are to walke to heauen , and a 〈◊〉 of a sauing faith : 10 as vaine is that Popish note , vppon these wordes , that faith without workes iustifieth not : it iustifieth without workes , but it is not in a Christian without workes .

What doctrines are taught from this latter part ?

Silas .

That a liuely faith bringeth forth good workes , Doctrine . and namely the consession and inuocation of Christ ; which where they are , there is true faith , and there is no true faith where they bee not ; as there is no fire where there is no light nor heat , for it is the nature of faith to witnesse it selfe vppon occasion , as fire sendeth forth heate . Therefore are wee wronged by the Papistes , who accuse vs to teach a weake and a dead faith voyde of workes : and Christians are to be warned to get such a faith as can shew it selfe by workes , and such workes as proceede from faith ; for wee teach that true faith workes by loue , and all works which come not of faith , to be sinnes . Secondly , we learne that confession is a worke necessary to saluation , and is to bee done of all those that will be saued ; necessarily , as a duty and a thing commanded vs of God , but not as a meritorious cause .

Tim.

But what things belong vnto Christian confession ?

Silas .

First , knowledge , to see the trueth concerning Christ . Secondly , wisedome , to espy the due occasion of confession ; to wit , when God may bee glorified , and our neighbour edified . Thirdly , boldnesse , to doe it freely without feare of man . Fourthly , sincerity without dissimulation and guile . Fiftly , reuerence , as in Gods quarrell and presence . Sixtly , meekenesse , 1. Pet. 3 , 15. Such as bee drowned in ignorance of the Gospell and vnbeleefe ; also rash , presumptious , and vaine-glorious persons , timorous and fearefull ones , hypocrites and false-hearted men and women , proud and mallepart people , be not fit and meeke to performe this duty of confessing Christ .

DIAL . IX .

Verses 11 , 12 , 13. For the Scripture saith , whosoeuer beleeueth in him shall not be ashamed . For there is no difference betweene the Iew and the Grecian , for he that is Lord ouer all is rich vnto all that call vpon him . For whosoeuer shall call vpon the name of the Lord shall be saued .

Tim.

WHat is the drift of this Text ?

Silas .

To proue by authority of Scripture , what Scope . he had said before in verse 10. where he ascribed righteousnesse vnto faith , as to a cause ; and saluation to confession , as to a way which leadeth vnto saluation . The argument standeth thus : It is not possible that the scripture should be broken and vntrue ; but the Scripture promiscth righteousnesse and saluation vnto such as truely beleeue and call upon Christ . This is proued by these three verses of our Text ; touching faith , verse 11. touching confession in verse 13. Therefore men doe beleeue with the heart to righteousnesse , and saluation pertaineth to such as confesse him .

Tim.

What may we learne heereby , that Paul prooueth his doctrine by testimony of Scripture ?

Silas .

These lessons : First , that the Scripture is sufficient Doctrine . not onely to teach al needfull truths of godlinesse , but to confirme and prooue it also . Secondly , that the word written , is the infallible rule of al doctrines , which are to bee deliuered vnto the Church , for direction of faith or manners , for in that Paul doth prooue and stablish all doctrines of Christianity by the Scripture alone ( not vsing any other testimony for that end : ) Thence it followes , that Scripture onely is the most certaine and vndeceiueable rule of all doctrines . The reasons heereof bee , first because God the author of all Scripture , is Reason . most perfect in knowledge , and of infinite wisedome ; therefore his word must needs containe a perfect rule & direction whereby to iudge of doctrines . Secondly , our faith springs from Scripture alone , Romanes 10 , 17. Therefore wee must beeleeue that onely for sound doctrine , which can be drawne from the word of God written .

Tim.

What vse of this doctrine ?

Silas .

First , it serues to admonish vs to try all things Vse . which is taught of any Ministers , by the touchstone of the Scriptures , as the Christians of Berea did , Acts , 17 , 11. receiuing willingly what wee finde grounded vpon and consonant vnto the Scriptures , but refusing all that is diuerse from it . The ancient fathers and Doctours of the Church , nay the Apostles submitted their sermons and writings to this tryall , 1. Thes. 5 , 21. 1. John , 4 , 1 , 2. As we like that Gold onely that will abide the touchstone , so wee must holde onely such doctrines as agree with the word of God . Secondly , it confuteth the Papists which make vnwritten traditions to be a rule equal to holy Scriptures ; being indeed a leaden rule of deceit , vncertaine and subiect to change , and to falshoode and error ; yet they will haue them imbraced with like reuerence and affection as the holy Bible .

Tim.

From whence is this first authority fetched ?

Sil.

Out of Esay . Chapter 28 , verse 16.

Tim.

Tell vs first what ye doe obserue in the manner of alleadging this authority , and what ye note in the matter ?

Silas .

Touching the manner , the Apostle doth so alleadge the place of Esay , as withal he doth interpret and expound it , which is the best manner of alleadging scriptures , so to cite them as to giue some light to them . For whereas Esay said ( he ) indefinitely , Paul writeth ( whosoeuer ) vniuersally to shew vs , that an indefinite proposition is equipollent to an vniuersall . Secondly , Paul mentioneth the obiect of our faith ( in him ( that is ) Christ , ) whereas Esay saide onely hee which beleeueth . Thirdly , in Esay it is written ( shall not make hast ) in Paul shall not be ashamed , ( that is , frustrate of his successe , being deceiued of that they looked for , ) which is a fruite and consequent of hast : for such as are hasty and precipitant , doc their businesse vntowardly , and naughtily ; as Saul did when hee made hast to offer sacrifice before Samuel came , wherein hee did greatly sinne , and was thereby brought to shame . As also Peter his precipitation , caused shame to him ; whereas the true beleeuers without such shame , shall obtaine forgiuenesse of sinne by Christ .

Tim.

What note ye in the matter of this sentence cited out of Esay ?

Silas .

First , that as the high cause , to wit , predestination or election , is not restrained to the Iewes onely , but powred out vpon all sorts of men , as well as Iewes , Rom. 9 , 29. so is faith ( the next cause ) equally giuen to all people , without difference of nation whatsoeuer . Secondly , that the reason why many Iewes and others bee ashamed and confounded is , for that they beleeue not , because who-soeuer beleeueth , shall not bee ashamed . Thirdly , that the true iustifying faith hath no other proper obiect but Christ Iesus , and him as he is both dead & quickened ; this is that brazen Serpent towards which our faith looketh . Fourthly , that Christ is very true God , because we are bound to beleeue in him , see Iohn 14 , 1. This confuteth the Arians denying Christs eternall and naturall diuinity . Fiftly , that the vniuersality of the promises of the Gospell , are restrained and limited to beleeuers and to them also they be extended , and to euery one of them , and to none other ; there is an vniuersallity of beleeuers , as there is of vnbeleeuers .

Tim.

But the Iewes did appropriate the promises of God to Doubt . themselues alone , as the true and sole heires thereof .

Sil.

They did so , but vniustly ; for now vnder the Gospell ( howsoeuer before there was manifolde and great difference , see Rom. 3 , 2. Also 9 , 4 , 5. ) there is no distinction , but Iew and Gentile are al one . For first , they haue all neede of saluation , all being sinners , destitute of Gods grace , and of the gift of true righteousnesse , Esay 53 , 6. Rom. 3 , 23. Or if wee looke vnto the meritorious cause which is Christ , in him all haue like intrest by Gods mercy , Rom. 11 , 32. or the meanes whereby to be made partakers of Christ ( which is Faith ) a guift bestowed by God indifferently vpon the Iewes and Gentiles , Gal. 3 , 8. Ephes. 2 , 17 , 18.

Tim.

In what sence is God saide to be Lord of all ? Interpretation .

Silas .

Because hee is the common Creator of all , who made both Iew and Gentile . Secondly , because he is the iustifier of all , without respect of countrey , euerie one which beleeueth in Christ , shall haue righteousnesse before God ; who is one which doth iustifie the circumcision by Faith , and the vncircumcision through faith , Rom. 3 , 30. From whence it doth follow , that God accepteth not persons , Acts 10 , 30. so as to loue one the more because he is a Iew , or the lesse because he is a Gentile , but is of like affections to all the faithfull , of what people or language soeuer : as a Father is well affected vnto all his children which do well , and a workeman to all his work made by him : so is God good to all his people without distinction of place . Therefore a Gentile though not circumcised , yet if he haue faith , he shall become righteous and liue for euer : whereas an vnbeleeuing Iew shall be sent away vniustified , though he be circumcised .

Tim.

What is meant by this , that God is good to all ?

Silas .

That he is abundantly louing and kinde ( not to euery particular person , without exception of any singular ) but to all men of all sorts , for [ Riches ] signify plentifull goodnesse , as Ephes. 2 , 4 , 7. and by [ all , ] is often meant some of all kinds , Countreyes , and degrees , as 1. Tim. 2 , 3. Rom. 11 , 32.

Tim.

What are we to learne from hence ?

Silas .

Not that euery man and woman be elect , called , and iustified , as some falsely collect from hence , beeing the enemies of Gods grace , sufficiently confuted from this place , where the vniuersall particle ( all ) is limited to such as call vpon him , which none do in truth but beleeuers onely : but that any which be iustified and saued they are beholden to the great and exceeding goodnes of God for it , Ephes. 2 , 7 , 8. Secondly , God so loues his 2. Doctrine . Children , as he is not onely ( good ) to them , but ( rich ) to them , and heapeth his grace vpon them . See Ephes. 2 , 5. Thirdly , wee haue no cause to enuy other Christians , seeing God is rich enough to suffice all , as the Sun hath Doctrine . 3 light enough for all that stande in it . Therefore , as the Iewes are to be blamed for grutching at the conuersion of the Gentile , whereby nothing was taken from the Iew , so they are faultie and do sinne , which frette at the prosperity of others , either spirituall or bodilie . This disease springeth from hence , that they consider not that the goodnesse of God is bottomlesse , being such a fountain as can neuer be drawne dry , his riches being farre vnlike worldly riches , which are diminished by giuing .

Tim.

Whence is the second authority fetched ?

Silas .

From Ioel 2 , 32.

Tim.

How may it appeare that Paul doth rightly apply this to Christ and to faith in him ?

Sil.

By comparing this text with Acts 2 , 21. where Peter expoundeth this place of Ioell touching Christ & saluation by him : such harmony there is in the holy Scripture .

Tim.

What doctrine learne we from this verse ?

Silas

That whosoeuer confesseth Christ , and calleth vpon him , is sure of saluation , because God hath so promised . Secondly , that religious prayer is to be directed vnto God alone , because hee alone is the searcher of the heart , and is God alsufficient , Gen. 17 , 1. Here falleth to ground inuocation of Saints . Thirdly , that there is no true prayers but in the Church of God , ( which is the Sion and Ierusalem , ) where the Prophet promiseth deliuerance and saluation . Fourthly , the people of God neuer pray to him in vaine ; for howsoeuer they are not heard in that very particular which they request , for that God seeth it not expedient for them ; yet seeing they that call on him are saued , therefore hee is neuer called on without great fruite and wholesome effect . This is a great encouragement to diligence , yea and vnto constancy in calling vpon God through Christ , considering that they shall be heard vnto saluation , though they be not alwayes heard vnto their desire .

DIAL . X.

Verse 14. But how shall they call vpon him in whom they haue not beleeued ? and how shall they beleeue except they heare ? how shall they heare without a preacher ? and how shall he preach except he be sent ?

Tim.

WHat is the purpose and drift of this text ?

Silas .

Sithence the righteousnesse of faith is the onely true righteousnesse & doth in common by the promise of God belong to 〈◊〉 and Gentile , ( as we haue seene out of the former text : ) The purpose of the Apostle is nowe to proue , that the Apostles must be sent of God to preach the Gospell to both people , to be as the ordinary meanes to be get faith , and to bring them to Christ , that through his righteousnes imputed to them , they might bee saued . And heerein a secret obiection is answered ; for our Apostle hauing soundly confirmed that our true righteousnesse before God , which bringeth peace to the soule , must be had not by working after the law , but by beleeuing the Euangelicall promises of forgiuenesse of sinnes and life eternall by Christ dead and raised , and that these promises equally belong to Iew and Gentile : The next thing to be required was this , how we might ordinarily come vnto & attaine this faith , and the righteousnesse which it layeth hold on ? whereunto Paul now answereth , that this is gotten by means of Apostles , and other Preachers sent of God to preach the word of the Gospell . So as this text of all other Scriptures doth very plainly and worthily commend to vs , the singular excellency , the great fruite and necessity of the worde preached , being the meanes ordained of God , to conuay into the heartes of elect Iewes and Gentiles , that most precious guist of faith , which receiueth Christ and his righteousnes vnto saluation in heauen .

Tim.

What argument doth the Apostle vse to proue his purpose by ?

Sil.

By a gradation , or proceeding from the effects to Method . the causes negatiuely , or from the cause to the effect affirmatiuely . Thus , God by his Prophets promised saluation indifferently to Iewe and Gentile , but without calling on God or prayer , there is no saluation , and none can pray , without faith , and no faith without hearing , no hearing without a Preacher , no Preacher without commission or sending . Therefore it is necessary to all people for the obtayning of saluation , that God send his Apostles and other Ministers to preach the word . From the causes to the effects , the argument runneth thus affirmatiuely ; it is by the free and merciful sending of God that men do preach , such as preach ought to bee heard , by hearing Gods word there commeth faith , faith bringeth prayer , prayer is a sure note of saluation : therefore God must send some to bee Preachers , that others may get saluation . Or thus ; Gods sending causeth Preachers , preaching bringeth hearing , hearing breedes beleeuing ; faith worketh prayer , prayer obtaines saluation . This serues to stay the Iewes from grudging against the Apostles , because the Gentiles being appointed of God to faith and saluation , must not be denied the meanes and helpes , by which God will saue his owne : therefore no cause to mislike the Apostles for preaching the doctrine of Christ to the Gentiles .

Tim.

After what fashion and sort is this text set downe ?

Sil.

By interrogations or questions , which are negations in force , and must euery one of them bee thus answered ( they cannot : ) how shall they call on him in whom they haue not beleeued ? The answere is , ( they cannot , ) and so of the rest .

Tim.

How many be the steps or parts of this gradation ?

Sllas .

They be sixe ; First saluation . Secondly , calling on God . Thirdly , faith in Christ . Fourthly hearing . Fiftly , preaching the word . Sixtly , the sending or vocation of God , which are knit together in one chaine as causes and effects : the first being concluded of the last , and the last inferred of the first , as we haue before set downe .

Tim.

What doe ye call saluation , verse 13 ?

Silas .

A deliuerance from all sinne and all miseries , and Interpret . the enioying of most perfect blisse in heauen . This saluation is giuen the elect in this world imperfectly by iustification , deliuering from all guilt and the whole punishment of sinne ; and by sanctification , freeing them in part from the power and dominion of sinne : and perfectly by glorification in the world to come , discharging the elect of all the remainder of sinne , of all corruption and infirmities whatsoeuer , that they may be like Christ in his celestiall glory and felicity .

Tim.

The calling vpon God how manifold is it ?

Sil.

Twofold : first false and counterfet , when men draw neare with the lips onely , as the Pharisie prayed , Luke 18. 11. Secondly true and sound , when with our hearts wee desire of God needfull and lawfull things , with sure trust to obtaine them through the intercession of Christ . Thus the Publican prayed , Luke 18. 13. and Dauid , Psal. 25. 1. This latter kinde of calling on God , is either in heart only , as Moses prayed at the red sea , Exodus 14. 15. and Hannah , 1. Sam. 1. 13. or both with hart and mouth , as Dauid prayed , Psal. 116. 1 , 2 , 3. They are both meant here , vocall and mentall prayer , but chiefly the latter .

Tim.

What learne we from hence ?

Silas .

That true prayer is a certaine vndoubted note of Doctrine . saluation , euen as the want of the guist of prayer is a plain marke of a wicked man , Psal. 119. Saue me O Lord , for I call vpon thee , Psal. 14 , 4. They call not vpon the Lord .

Tim.

What vse of this point ?

Silas .

It serues to moue such as would bee saued , and Vse . lacke the guift of prayer , to striue to haue it ; and such as haue it , to make precious account of it , and to be heartily thankefull to God for such an vnspeakeable guift : yet we ought not to thinke that by the worke of prayer we merite saluation , the roote and cause whereof , is faith , from whence it hath all efficacy and commendation .

Tim.

What may it teach vs that we must beleeue in him on whom we do call ?

Silas .

That faith in Christ is necessary vnto true prayer , 2. Doctrine . yea so necessary as without it wee not onely cannot pray aright , with hope to speede , Marke 11 , 24. Iames 1. 6 , 7. but our prayers are turned into sinne , Rom. 14 , 23. The reasons heereof be ; first because it is written , he that Reasons . commeth to God must beleeue that God is , and that he is a rewarder of them that seeke him , Heb. 11 , 6. Secondly , because trust and confidence of the heart that God will heare , is that which begetteth prayer , whereof as of all other good guifts and good workes , liuely faith is the mother and roote whence they spring , fetching all their praise and vigor from faith ; therefore it was , that Moses cryed for deliuerance from the Egyptians , & Dauid from Saul and other enemies , & the Syrophenissian prayed for her daughters safety , & the blind man for his sight , and the Publican for the remission of his sinnes , &c. because they beleeued that God could and would grant their petitions . As we in our necessities when we need other men , do willingly become sutors for helpe at their hands , when we haue trust to bee heard and succoured : so it is the affiance of Gods goodnesse which doth bring foorth inuocation , and calling on his name , as Dauid said , Wee beleeue and therefore wee pray , Psal. 116.

Tim.

What profit is to be made of this instruction ?

Sil.

First , it doth admonish vs that when we pray , we bring faith , hauing assurance of Gods loue in Christ , that for his sake he is our sather , and also will faithfully keepe his promises which he hath made to them that call vpon him . Secondly , to reprooue such as doe offer to pray , hauing their hearts voyd of this holy confidence , without which all prayers bee vaine and idle . Thirdly , to comfort such as feele their hearts stirred vp to desire of Gods blessings , with a confidence to obtaine , because this is a certaine note that they haue faith , without the which they could not haue such desires and such confidence , Ephe. 3 , 12. Fourthly , to conuict the Papists of error , for their calling vpon Saints departed , in whome because they may not put any trust , ( for cursed is he that trusteth in man , ) therefore no prayer ought to bee made to them , but to God alone , in whom alone it is that wee may put our confidence . Therefore all religious prayers , to him are onely to be made and to none other . Also this confuteth Bellarmine , who saith , that vnto prayer it is not needefull that hee that prayeth haue faith to assure him of being heard ; directly against this Scripture , and Iames 1 , 6 , 7.

Tim.

Proceed and tell vs what hearing he speakes of , in saying [ How can they beleeue in him , of whom they haue not heard ? ]

Silas .

Not onely the hearing which is inward of the minde and heart , but of the outward hearing by the sence of the eare ; neyther is it the hearing of euery sound or voyce , but the hearing of the word , ( euen the word of the Gospell , ) which is meant in this place .

Tim.

What is the instruction from hence ?

Silas .

That vnto true beleefe in God , the hearing of 2. Doctrine . the Gospell with our bodily eare , is necessarilye required .

Tim.

But how then shall elect Infantes beleeue , seeing they Doubt . are not capable of this hearing , through the weakenesse of their Organ ?

Silas .

This text speaketh of the meanes how to come by actuall faith , which is ioyned with discourse , and is got by institution ; and not of that habituall faith or faculty of beleeuing , whereby infants are endowed thorough the wonderful secret operation of the Spirit , engrafting them into Christ for saluation .

Tim.

What are wee to thinke of them that are borne deafe , Doubt . and cannot heare ?

Sil.

The Holy-Ghost , both by his extraordinary motion Solution . in their hearts supplies the want of outward meanes in so many deafe ones as be his chosen ; whereof sundry examples both in former , and in this age . Our text speaketh of the ordinary way whereby Christians doe obtaine the guift of faith , ( to wit ) by externall hearing , which is as necessary to faith , as faith is to prayer , or prayer to saluation .

Tim.

What reasons can bee giuen why externall hearing of the word , should auaile vnto faith ?

Silas .

First , Gods ordinance hath appointed it to bee so , that by hearing , faith should be engendered , 1. Cor. Reasons . 1 , 21. Secondly , his promise heere made vnto hearing that there by he will worke faith . Thirdly , actuall faith cannot bee had without some good measure of actuall knowledge , which we haue put into vs by such as instruct vs in the truth , whose voyce therefore it is needfull to heare ; for the thing beleeued is Gods word , and that is receiued by hearing . Fourthly , as our first parents were turned from God and drowned in vnbeleefe , by hearing the Serpent , so it is but conuenient that the elect by hearing Christs voyce , should be conuerted to the faith , and so returne to God .

Tim.

What vse are Christians to make heereof ?

Silas .

First , it teacheth the sence of hearing to bee a Vse . great and necessary blessing . The Philosopher Aristotle calleth this the sence of vnderstanding , ( sensus discipline ) and Paul calleth it the sence of beleeuing , ( sensus fidei , ) Our other senses ( especially our eyes ) are good helpes of many notable thinges ; for thereby wee reade in the great booke of Gods creatures , wherein we beholde the glory of the Creator , his maruailous wisedome , his eternall power and God-head , Psal. 19 , 1 , 2. 1. Cor. 2 , 21. Rom. 1 , 19 , 20. Yea moreouer by our eyes wee reade in the word of God , and other good bookes made and penned for increase of godly knowledge ; sithence the sight of the creatures and workes of God is sufficient to leaue vs without excuse , Rom. 1 , 20. but vnsufficient and effectuall to breed faith . And because reading belongs to a few , and hearing is common to all , therefore euen by Pauls owne testimony , it hath the preheminence , so as better it were to loose all our senses , then to misse this alone . Secondly , it sets foorth the miserable estate of popish Recusants , which stop their care like the Adder , and will not heare ; also of Atheists , who thereby doe barre themselues of the meanes of faith and saluation . Thirdly , it exhorts vs to diligent hearing , with all care and conscience , to heare with our best attention , seeing faith is dropt in to vs by the eare . Fourthly , it reproues sleepy , drowsie , and carelesse hearers , who doe as it were shut out faith , that it should not enter . But let vs not looke that God will open our heart , except we keepe open our eares . Fiftly and lastly , it is matter of great confort for wandring lost sinners to vnderstand that there is yet a way euen , by hearing the word , to recouer and saue themselues , & therefore that they ought to liue in those Countries and places where they may bee partakers of hearing , and that they hearken vnto the sauing doctrine of the Gospell , with desire to vnderstand and obey it .

Tim.

Come we now to the first step , and tell vs what is heere meant by Preacher ?

Silas .

It signifieth one that is the Embassadour of God to spread abroade his word , and with a loude voyce to declare it .

Tim.

What is the office of a Preacher ?

Silas .

To interpret the word of God , by the word of God , Nehem. 8 , 18. and to make application of the word to the vses of Gods people , by doctrine , exhortation , & comfort , 1 Cor. 14 , 3. Also by a reproofe and confutation , 2 Tim. 3 , 16.

Tim.

What is our Lesson from this word [ Preacher ? ] Doctrine .

Silas .

That the Office of a Minister is of great dignity , because it principally consistes in publishing and declaring Reason . the word of God , which is a farre more high and excellent function ( in spirituall account & respect ) then to be the Ambassador of the greatest man in the worlde , by how much heauen is higher then the earth , and the counsell of GOD higher then the will and pleasure of men , and saluation passeth all humane and worldlie affayres .

Tim.

What vse is to be made heereof ? Vse .

Silas .

It must stay men from rash entering into so high and holy a vocation , before they haue fitnesse thereunto ; which were a fearfull presumption . Secondly , it admonisheth such as be Ministers , to do the work whereto they are called , that is , the work of Gods Ambassadors , to preach the word with an holy importunity , 2 Ti. 4 , 2. 3. it conuicts the Popish Church of error , in that they wil haue the greatest worke of a Minister , to bee to minister the Sacrament of the Altar , to sacrifice Christ againe . Fourthly , it reprooues such as will continue Ministers , and yet are vnmeete for this duty of proclayming Gods word . Lastly , it warneth to lay hands hastily on no man , 1 Tim. 5 , 22.

Tim.

What means this Question , How can they hear without a Preacher ?

Sil.

It cannot be that one can heare vnlesse the worde be preached & made to sound in his care by liuely voice : for there is a relation betweene hearing and speaking .

Tim.

What Doctrine ariseth from hence ?

Silas .

That vnto the hearing of the word , the preaching Doctrine . of it is necessary , euen as hearing is necessary to faith and faith to prayer , and prayer to saluation , so it is necessarie that there be preaching that men may heare . The reason heereof is , because there is a relation or mutuall Reason . respect betweene the sence of hearing , and the obiect thereof , which is a sound or voice . We can hear nothing but a sound , and therefore there must be some to preach and teach that others may heare . Thus often times are preaching and hearing in Scripture set downe for Correlatiues . Secondly , it is the good pleasure of God now no otherwise to call his people to his kingdom , then by Preachers : therefore Preachers of the word are needful , for we cannot be saued , vnlesse we be called to the Faith of Christ ; and there is no way to call vs , but eyther by God himselfe immediately , or by his Ministers mediately : but he hath ceased now to speake to vs immediately from himselfe . Therefore , if we will be saued , wee must heare Gods Ministers speake to vs out of his worde ; and thus much we may gather from such Texts of Scripture , wherein the holy Ghost doth often ioyne preaching and beleeuing togither , as in Iohn 17 , 20. Acts 8 , 12. & 14 , 1. And moreouer it serueth to teach vs , that if we desire to beleeue and be saued , wee must attend preaching and hearing of Sermons : and this is the reason why GOD woulde neuer suffer his people in any age , to want outward vocation by his Ministers . Noah was a Preacher of righteousnesse , Abraham a Prophet . God gaue vnto the Iewes Moses his prophet , and after him the Priestes and Leuites , to teach Israel his Lawe , and extraordinarily raised vp many Prophets ; and at last hee sent his Sonne , to declare his wil for the saluation of the world . He gaue moreouer some to be Apostles , Prophets , Euangelistes , and others , to be pastors and teachers to the end of the world , for the gathering of the Saints , Ephes: 4.

Tim.

But cannot God giue Faith and saluation , without Doubt . preaching and hearing ?

Silas .

Yes : he both can and doth it to elect Infants so Solution . dying , and to many Christian exiles which liue in continuall banishment from his Church ; but we are to consider not what he is able to do , but what his will and appointment is , namely , to saue vs by the word preached , 1. Cor. 1 , 18. 1. Tim. 4 , 16. How admirable and gracious is God , who can wrap such power in the voyce & words of men , as shall kindle sauing faith in the hearts of the hearers ? Stoope to this holy ordinance .

Tim.

What profit is to be made of this doctrine ?

Silas .

This teacheth how miserable that people is Vse . which want the ordinary preaching of the word , they must needes fall into the Ditches which haue none but blinde or carelesse guides to leade them , they cannot but decay which haue no vision , Prouer. 29 , 18. As the Lampe is extinguished without oyle , so religion and knowledge will decay without preaching , which is as the oyle to the lampe : as grasse withers without raine , and our bodies starue without foode , so doe our soules without sound doctrine seasonably giuen , which is as raine and food to the soule .

Secondly , heere is an admonition to all Magistrates , namely Patrons of beneficies , whom it concernes to prouide the people of Preachers , of whom they may heare instructions to life , as they will answere to God for their soules . And thirdly to the people , that they do Preaching of the word is as Oyle , faith as the Lampe . As the Lamp without oyle goeth out , so faith without preaching earnestly desire and seeke to liue vnder the preaching of the Gospell , where they may heare the doctrine of saluation ; for where preaching may ordinarily be had , God neuer workes an inward calling , without an outward vocation , nor is knowne to giue faith without hearing . Therefore as men bee carefull to dwell in places where there is good ayre , water , &c. because these things are healthfull for the body : so , as they couet the health of their soules , let them much more seate themselues where the preaching of the worde is to bee had , in constant course from Sabbaoth to Sabbaoth . If God would not gine nor encrease faith in the Eunuch , and the Samaritanes but by the hearing of Philip , to Paul at his conuersion , but by the hearing of Ananias , nor to Cornelius but by the hearing of Peter , Acts 〈◊〉 and 10. Let not any man then presume that he can be a beleeuer , if he neglect to be a constant and attentiue hearer of the word preached . Oh that men would beleeue and consider this truth , and doe accordingly .

Tim.

What is meant by [ sending ? ]

Silas .

The vocation of God , calling some foorth from others , and furnishing them with guifts to preach his word , Acts 10 , 38. as he sent Bezaleel to build the Tabernacle , Moses , Samuel , Esay , and the rest to be Prophets , Iohn to be a Cryer , Christ to be a mediator , Paul to be an Apostle , Titus to be an Euangelist , Epaphras to be a Pastor .

Tim.

How manifold is this vocation or sending ?

Silas .

Twofold : First , immediate from God himselfe Interpretation . appointing Prophets in the olde Testament , or from Christ the Sonne of God , calling Apostles of himselfe , not by 〈◊〉 , Gal. 1 , 1. The other is mediate by the Church , according to such order as God hath set in it , that is ( as Paul saith ) by the hands of the eldership , by prayer and fasting , ordaining such as be duely elected & examined .

Tim.

What be the markes and tokens of a true vocation or sending ?

Silas .

Of ordinary and mediate sending the tokens are sound doctrine , godly life , aptnesse to teach , patience in afflictions , 2. Cor. 6 , 4 , 5 , 6. 1. Tim. 3 , 2 , 3. Titus , 1. 8 , 9. Mat. 7 , 16. Ier. 23 , 22.

Tim.

What doctrines are we to learne from these words ?

Silas .

That none must take vpon them the office of a Doctrine . Preacher , vnlesse he be sent of God . The reasons heereof Reason . be , first because such as preach without authority and sending , God refuseth them as impostors and deceiuers , Ier. 23 , 21. also their whole message is voide and nothing worth . For as they which vsurpe the place of Embassadors without the Princes command or instructions , declare not their Princes minde but their owne fansies , and so loose their labour and endanger themselues . Likewise it is with all such as vndertake the preaching of the worde , without the calling of the Church of Christ , God will bee present to assist and protect such as himselfe sendeth and appointeth , Ioshua 1. 5.

Tim.

In what case are we then heere in England , which haue no Calling at all , if wee may beleeue 〈◊〉 the malicious Papistes , or our Brownistes , and Cenforious Separistes ?

Silas .

This is sooner saide by them then prooued : we are able to proue our vocation touching numbers of vs , by the integrity both of our doctrine and liues , and by the fruites of our labours , in conuersion of many soules 〈◊〉 Cor. 3 , 12. to God : also for that wee are called and chosen by such Gouernors as the Church hath appointed for that end , and to such offices as bee proper to the true Ministers of Christ . Further marke this , that the Papists deny the calling Called to preach , not to Sacrifice . of our Ministers , because it is not after the order of their Romish Synagogue : yet the Brownists 〈◊〉 challenge the calling of our Ministers to bee corrupt , in regard they were cast in that popish mould , as they say . Lastly though I will not defend personall defectes , yet the constitution of our Church for the calling of Ministers cannot be disproued ; for it requireth that they be examined , and not to be admitted to serue the Church , vnlesse they be found fit for life and doctrine : and that hands be laide on the ordained by such as be elders , with prayer , and fasting , and exhortation vnto the execution of their duties , many of vs being desired of our flockes , before hande , or approuedafterwardes . Where these substantiall thinges are the want of circumstances , will not make a nullity .

DIAL . XI .

Verse 15 , 16. How beautifull are the feete of them which bring glad tydings of peace , & glad tydings of good things ! But they haue not all obeyed the Gospel , &c.

Tim.

WHat doth this Text containe ?

Silas .

It proueth two things very needfull : First , that the Apostles were sent of God to preach the Gospel vnto the Iewes and Gentiles , verse 15. Secondly , that it is not to bee maruailed at , although the most Iewes remained vnbeleeuers , Verse 16. Which is knit to the former by a preoccupation ; for it might Coherence . be obiected , if Christ sent his Apostles to preach Christ , and offer peace by him , howe comes it to passe that no more of the Iewes did beleeue and weere saued ? Let not that offend any man ( sayeth Paul ) to make him thinke the worse of the Gospell or of the Preachers of it ; for it was foretold by Esay the Prophet , that fewe woulde obey the word . Others giue the reason of the connexion otherwise , as that he should now shewe , that howsoeuer hearing was necessary to faith , yet that faith did not alwayes followe hearing . Some thinke that whereas it might be obiected , If the Apostles did declare peace , why did not all the Iews enioy peace and saluation ? The answere is , because vnto the enioying of peace and saluation , it is required not only to haue the message of peace brought , but to beleeue also ; which seeing numbers did not , as Esay prophesied , therefore they obtained not saluation .

Tim.

How doth Paul proue the Apostlos to be sent of God to preach the word ?

Silas .

By the testimony of Esay the Prophet in his chap. 52. verse 7. Heere we may obserue that the Apostle doeth not in all poynts cite this place as Esay hath it , for hee leaueth out some words , as ( 〈◊〉 the mountaine ) which had respect to the situation of Ierusalem : also hee changeth the number , turning the singular into the plurall , because God there speaketh of many that should be messengers of peace .

Tim.

But that place of Esay is meant of messengers sent Doubt . to publish the deliuerance of the people , from the bondage of the Asyrians ?

Silas .

It is so , yet in this place it is fitly applyed vnto the Solution . preaching of saluation by Christ , because it was the foundation of all temporall deliuerances whatsoeuer : for seeing all the oppressions and miseries of Gods people , were effects and fruites of their sinnes , it followes that their oppressions beeing taken away , their sinnes also did cease thorough forgiuenesse and reconciliation with God by Christ . Therefore all particular deliuerances , had euer their rootes and ground-worke , in the redemption purchased by the bloud of Christ .

Tim.

But this place might be meant by the Prophets , which Doubt . did also preach of the sufferings of Christ , and the peace which was made with God thereby .

Silas .

Yet it is not onely meant of the Prophets , because Paul 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 Interpretation . 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 Doctrine . 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 2. Doctrine . & 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 Vse . 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. 5. Doctrine .

Tim.

What other doctrine gather you hence ? Reason .

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 them , being messengers of reconcilement to the K. of heauen .

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 , Ezek. 3 , 18. or vnwilling , which will not or cannot ; there is an 1. Cor. 9 , 16 , 17. 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.

WHat doth this Text containe ?

Silas .

A cause why we should not maruaile that Part. 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 bring you tydings of great ioy , &c.

Tim.

What signifies [ to obey the Gospell ? ]

Silas .

To beleeue the doctrine of saluation by Christ , and thus the word is vsed in Acts 6 , 7. and Romanes 1 , 5. whereupon it is tearmed the Lawe of Faith , Rom. 3. 27. because it requireth obedience .

Tim.

For what Reasons is Faith called [ Obedience , ] and to Obey , put for Beleeue ?

Silas .

Because to beleeue is the chiefest obedience , & it is commanded vs to beleeue in Christ , 1 Iohn 3 , 23. and our reason and iudgement is naturally repugnant to the Doctrine of the word : for they are darknesse , Ephes. 5 , 8. Therefore to assent to the word , and willingly to beleeue the truth without reasoning and gainsaying , it is a verie great obedience . Secondly , this obedience of Faith , bringeth forth obedience in practise ; for faith purifieth the heart , Acts 15 , 9. and workes by loue , Gal. 5 , 6. No Christian shall obey God by louing him and our neighbour , by slaying sinne and dooing righteousnesse , vnlesse he first beleeue that the word is from God , and submit to it by Faith .

Tim.

What will follow heereof ?

Sil.

First , that all vnbeleeuers are obstinate and rebellious sinners against God , though they think otherwise , and be held for honest men . Secondly , that such as lacke Faith , cannot perfourme any obedience vnto God : it is sinne , if it be not of faith .

Tim.

What Doctrine ariseth from hence [ That all which heard the Apostles , did not beleeue them ? ]

Tim.

That the Faith of the Gospell is not common to all which heard the Gospell , as it is written , All men haue not Faith . 2 Thess. 3 , 2. Also experience proueth the truth heereof , for the Prophets complaine that few beleeue their preaching , Esay 53 , 1. Also Christ , when hee preached the doctrine of the Gospell most clearly , and mightily confirmed it by myracles , yet but one heere and there did receiue it , scarse one man of a thousand : such also was the successe of the Apostles preaching , as this place proueth , and such it is continually .

Tim.

But Paule had sayde , that hearing bringeth foorth Faith .

Silas .

It is true , that hearing of the word is necessarie to faith , but not on the contrary doth faith necessarilie follow of hearing . If any man do beleeue , it is thorough hearing as an outward meanes , but not euery one that heareth , proueth a beleeuer . Iustification presupposeth vocation , but vocation is not alwaies accompanied with Iustification .

Tim.

What is the reason why all which heare , do not proue beleeuers ?

Sil.

Because all are not elect , and it is a certain thing , that onely such as are ordained to life , do beleeue , Actes 13 , 48. Thence it is called the Faith of the elect , Titus 1 , 1. and they are said to be called which are predestinate , Rom. 8 , 31. Secondly , because outward hearing is not enough to engender faith , there must be also an opening of the eyes and heart , by the Spirit , Acts 26 , 18. and 16 , 14. But this Spirit the world cannot receiue , Iohn 14 , 17. Such onely receiue it to whom it is giuen , Math. 13 , 11. And Esay 53 , 1. hauing saide , few beleeued their report , addeth this as a reason , because The arme of the Lord was not reuealed , that is , Gods powerfull spirit did not touch their hearts effectually . Thirdly , in some their pride and ouer-weening , by conceyuing too highly of their owne wit and vnderstanding , leaning vnto their owne naturall wisedome , is a very great hinderance to faith , Math. 11 , 25. 1 Cor. 1 , 26. Fourthly , many stumble at the pouertie of Christ and his followers , Mat. 11 , 6. To which may be added the wicked examples of preachers and professors of the Faith , as a great obstacle .

Tim.

What vse is to be made heereof ?

Silas .

That we now do not the lesse esteeme the Gospell , though we see it generally vnfruitfull , because this hath beene the portion of other times and ages ; & herewith Christians must arme themselues that they bee not offended to see the multitude of vnbeleeuers : and there is no place so ful of vnrighteous men , as where the word is most preached ; which is a great occasion of stumbling , to cause men to thinke ill of the Doctrine , as if it were the proper cause of wickednesse , or at the leastwise vnable to conuert sinnes : whereas the faulte is not in the word , nor alwayes in the teachers , but in the indisposition & naughtines of the hearers , the seede being good , but the ground barren and euill . Secondly , it confutes such as thinke the Faith of the Gospell to proceede ( in part at the least ) from the naturall strength of mans free will : whereas this beeing equall and of the like force in all men , then should all men haue Faith , and equally obey the Gospell . If free will were the cause of beleeuing , that is , if men did therefore beleeue and receiue Grace offered , because they are willing to receiue it , & might refuse if they would : if Faith might come after this fashion , who is it but he would be content to be a beleeuer ? But the Scripture teacheth vs , that Faith is the gift of God .

Tim.

From whence doth the Apostle fetch this testimonie of Esay , to prooue the fewnesse of beleeuers : & what is the drift of that Oracle ?

Silas .

He doth fetch it from Esay 53 , 1. the drift both of the Prophet there , and the Apostle heere is all one , euen to complaine of the Iewes infidelity , namely , that the ioyfull message of the Gospell had so harde successe and vnhappy end among them , as that the greatest number should still abide in their vnbeleefe : wherewith seeing men were not mooued , therefore Paul turneth his complaint to God , and mourneth for it before him .

Tim.

What are wee to vnderstand by this Question [ Who hath ? ]

Sil.

This question signifies sometimes [ None at al , ] as Interpret . Rom. 10 , 6. and it is sometimes put for Few , as Psal. 15 , 1. and heere likewise .

Tim.

What signifies Report ?

Silas .

The word in the Hebrew signifies hearing , or the Doctrine which was heard , not which the Apostles themselues heard of God , but which the Iewes heard from the Apostles : therefore it is saide [ Our report , ] in which word , the thing which is the obiect of hearing , is put for hearing it selfe .

Tim.

What Doctrines from hence ?

Silas .

That the Prophets by the Spirit of prophesy , did Doctrine . foresee what effects would follow the Gospell preached to the Iewes . God foreseeth all thinges of himselfe primarily : men do it secondarily by the helpe of his Spirit . Secondly , we learne that it is a cause of great greefe to the Ministers of God , to see none or little fruite to come of their teaching Heb. 13 , 17. wherein they must shewe patience , considering it was the portion of Christ his Prophets and Apostles . Thirdly , wee learne , that when the Gospell was first deliuered to the Iewes , the smallest number did receiue it , euen an handfull in respect of the rest which resisted it ; like to the gleannings in haruest , or Grapes after the vintage . The cause heereof , was not the prophesie of Esay because he foretold it , but the contrary rather beeing true , that because they were not to beleeue , therefore the Prophet so foretolde it : but the true causes wer two , 1. secret , viz: that God did not giue with his Gospell his inwarde effectuall illumination of his Spirit , to reueal Christ in them . The second was open and outward , namely the person of Christ being poore and meane , and his passion reproachfull ; which bred in the Iewes , a contempt of him , and of his teaching , Esay 53 , 3 , 4.

Tim.

What vse of this point ?

Sil.

It teacheth God to be no accepter of persons , in Vse . that he denieth faith euen to his own people the Iewes . Secondly , that no dignity of place or people , can priuiledge any against infidelity and sinne . For Adam in Paradice , and the Iewes in Palestina the Holy Lande , yet disobeyed God . Thirdly , what the Scriptures foretell , must certainly come to passe : the prophesies of the old , so of the new Testament , must certainely bee fulfilled . Lastly , seeing Faith is not common vnto all hearers , let such then as haue faith , see that there is great cause to be thankefull to God for such an vnspeakeable guift .

Tim.

What are we to learne out of the next verse ?

Silas .

That our hearing is the accustomed occasion of faith by Gods ordination , through the working of the Spirite . Secondly , that nothing ( but the word of God ) must be the substance of our words and sermons , because they alone containe a persect instruction both of faith and manners : and nothing but it can satisfie the conscience in the cause of religion and saluation ; for the conscience hath no rest till it heare God speake in his word . Howbeit , if by [ word ] we vnderstand the commandement of God enioyning teachers to preach , and Christians to heare it , will well agree with [ sending , ] spoken of in Scriptures Mat. 4 , 4.

DIAL . XIII .

Verses 18 , 19. But I say , haue they not heard ? Yes verily their sound went out into all the earth , and their words into the ends of the world . But I demand , did not Israell know God ? First Moses saith , I will prouoke you to enuy by a nation that is not my nation , and by a foolish nation I will anger you .

Tim.

WHat is the drift of this text , vnto the end of this Chapter ?

Silas .

It containeth a sharpe reproofe of the affected ignorance of the Iewes , or of their ignorance ioyned with obstinacy . After that Paul had prooued the Gentiles to belong to the election of God , by the effects , ( because they had beene by the preaching of the Apostles effectually called to Christ , ) and had accused the Iewes of infidelity , in that they refused to beleeue the Apostles beeing sent of God with such a welcome message : Hee doth now make it plaine by testimonies out of the Psalmes and Prophets , that they could not pleade ignorance , and had no excuse thereof left vnto them .

Tim.

What be the parts of this Text ?

Silas .

Two : First a double obiection , the one in verse 18 , the other in verse 19. Secondly , a double answere one to each obiection .

Tim.

What is the first obiection , and how is it answered ?

Sil.

Haue they ( that is the Iews , or as some think both Iew and Gentiles ) heard ? It is an obiection made by some Iew in behalfe of the Iewes to excuse them , that they could not beleeue , because they heard not , & faith commeth by hearing . Seeing then they had no faith , it was a signe they had not heard . Vnto which the Apostle answereth , that the Gospell was then published to the whole world , therefore the Iewes must needes haue heard ; for how could the Israelites bee without hearing , seeing the Gentiles ( euen all the worlde besides ) had heard ? as it is heere prooued by the Apostle out uf the 19 Psalme , verse 4.

Tim.

But Dauid speakes of the creatures , and the naturalk Doubt . knowledge got by beholding the heauens , as in verse 1.

Silas .

It is true , he speakes of the voyce or preaching Solution . of the creature historically , yet by the way he prophesies of the voyce and preacing of the Apostles ; for of one and the same sence , 〈◊〉 may be sundry applications : or it is but an allusion to that place , thus and in this manner : as once God taught the whole world to knowe him by the line , and voyce of the heauens , which was a loude sound to proclaime his eternal God-head and power ; so now hee hath vniversally made himselfe knowne by the Apostles doctrine . Or he argueth eyther ( a pari ) of the like , thus : As God would haue himselse publikely see foorth by the dumbe preaching of the heauens , so by the liuely sounding voyce of the Gospell : or ( a minori ) of the lesse , thus : If the naturall knowledge of God beeing lesse precious and profitable , be published abroad , then much more that knowledge which is by the Gospell , ought to be so , being farre more cleere and health-full : this may be receiued as fittest , yet all good .

Tim.

But how should this bee , seeing as yet there be sundry Doubt . people to which the Gospell was neuer preached , as Iaponica , Basilica , and other barbarous people not a fewe , as appeares by their captiues which were of them , and bewray an vtter ignorance of Christ ?

Silas .

These countries in the Apostles time , might either No kingdome of note in the world , but within 40. yeares after the passion of Christ , receiued the Gospel , saith Egisippus . bee vndiscouered or not inhabited ; but it is certaine that euen afore the Apostles death , Christ was preached to all nations knowne , and countries which were dwelt in , either by the person of Preachers , or by same of their doctrine : as the same of deliuerance of Israel , and destruction of the Egyptians came to Iericho , for Rahab heard of it . This point may bee prooued , first by Christs commaundement , which was not in vaine , Math. 28 , 19. Goe teach all Nations . &c. also Marke 16. 15. Acts 1 , 18.

Secondly , Paul witnesseth that in his time this commandement was fulfilled , as Col. 1 , 6 , 23. Thirdly , if one Apostle could spread it from Ierusalem to Spaine , Rom. 15 , 19. howe likely is it that all the rest might preach the Gospell to the known parts of the world . Fourthly , many , yea most of the Fathers are of this opinion , Hilary vpon Math. 24 , 14. affirmeth that the Gospell was preached in the vniuersall world , before the ouerthrow 〈◊〉 〈◊〉 : Chrysostom sayeth that in space of thirty yeares , the Gospell was preached to all . Eusebius Ierome , Theophylact , & Ambrose teach the same trueth ; of his time Ierome sayeth , that no nation was ignorant of Christ .

Tim.

What profit is to be made of this poynt ? Vse .

Silas .

It confutes the Iesuites , Pererius , Bellarmine , and Rhemists in Mat. 24. who yet say the Gospel is not generally preached , but shall bee before the end of the world : this is to crosse authority of Scripture , and opinion of the learned ; as Augustine read shall be preached , for had been preached . Secondly , it reproues the popish Historians of falsehoode in writing , that the Brittaines receiued not the faith till Austine the Monkes time ; whereas they were euen in the Apostles times conuerted to the faith by Symon Zelotes , as Nicephorus writeth : and in King Lucius time 〈◊〉 brought in ra ther tyrannical subiection to the Pope , then pure religion Peter Martyr . ( which was two hundered yeares afore Austine ) preachers were sent from Eleutherius the first Bishop of Rome , to instruct the Brittaines in the Christian faith ; also by good stories it will appeare , that Austine brought in Romish tyrany and superstition , rather then the faith of the Gospell , peruerting the people rather then conuerting them . Thirdly , it commends diligence in the Ministers by the example of the Apostles : shall we not attend our flock , when the Apostles trauailed so far ? And the great power and esficacy of the worde , by the prosperous power of God ; also the goodnesse of God illustrating this worlde , with this newe light from heauen .

Tim.

What is the next obiection ?

Silas .

Did not Israel know ? Where some word is to bee Obiection . supplyed to make vp the sence , as [ God ] after maister Beza , or the generall preaching of the Gospell , or the conuersion of the Gentiles depending thereon ; which last , Piscator likes best , because the following Prophesies doe speake of their vocation .

Tim.

What is the meaning of the obiection ?

Silas .

That though Israel heard , yet it may be they vnderstood Summe . not the doctrine nor counsell of God , touching the calling of the Gentiles ; therefore they tooke offence at their conuersion , of meere ignorance .

Tim.

How is this obiection answered ?

Sil.

They did grudge and were angry , that the Gospell Answere . was translated to the Gentiles ; also in their heartes they disobeyed , and with their mouthes gaine-sayed the doctrine of Christ , ( as is is proued heere by testimonies out of Moses and Esay ; ) and therefore the Iewes could not chuse but knowe the Gospell , and that it was preached to the Gentiles , for this was the occasion of their enuie and anger .

Tim.

Whence is the first testimony fetched ?

Silas .

From Deuteron. 32 , 22. where God threatneth the Iewes , that he will punnish them with iealousie and anger , by preferring the Gentiles before them , at the sight whereof their heartes should bee vexed to behold all their priuiledges taken from them , and giuen to a people whom they accounted most vile and despicable .

Tim.

What is meant by Iealousie ?

Silas .

It is borrowed from married estate , where a man Interpretation . is grieued to see his beloued wife eyther wholy taken away or to see another admitted to the fellowship of his loue . It signifyeth then the great griefe of the Iewes , to see the Gentiles admitted into that dignity which they once had , to wit , to be the people and worshippers of the true God , from whom they had so long beene strangers . Doubt .

Tim.

If iealousie bee a sinne , how is God said to prouoke to it ?

Silas .

Eyther by occasion , bestowing benefits to the Solution . Gentiles , to the angring of the Iewes , Acts 13 , 44. or accidentally , as the light of the Sunne offends weake eyes , though it bee in it selfe comfortable , or in respect of the end , that by such anger the Iewes might be stirred vp to beleeue in Christ : as a mother to bridle the wantonnes of her owne Childe , will cast it off , and call vnto her the Childe of a stranger , to moue it to haue the more grace : but God doth that in earnest , which mothers doe in iest , or as iealousie is a punishment of former sinne , so it is of God , as is to bee seene by the former place of Deut. 32 , 21. The Iewes had chosen to themselues such as were no Gods , therefore God to vexe them , would take to him such as were no people ; they had chosen to themselues another husband , and he had chosen another wife to bee euen with them . Now sinne as it hath the nature of punishment is a good thing , and comes of God ; for it is the execution of his iustice .

Tim.

What is the doctrine from hence ? Doctrine .

That God in his iustice doth punish sinne by sinne , yea in such sort as he doth proportionate the paine to the fault ; example heereof in Pharaoh , whose heart was hardned of God for his former sinne , see Romanes 1. 26 , 28. and 11 , 8 , 9.

Tim.

What profit of this Doctrine ?

Silas .

It teacheth how fearefull a thing the iustice of God is , in that for sinne he can strike not the body of men Vse . alone ; but the very soules of men with new sinnes , filling them with more sins , which greedily follow their owne lusts ; to shew himselfe the Lord and Gouernour of the soules , as well as of the flesh of men , and is able to wotke in them eyther good things according to his mercies , or euill things according to mens merites . Secondly , it warneth all men aboue all things to beware , as of all sin , so especially of sinning wittingly and willingly , after many instructions , and benefits , and admonitions to amendment , for God will plague such spiritually , by giuing them ouer vnto the power of sin , which is the most greeuous iudgement vnder heauen , and it is so much the more greater , because it is insensible : for whereas all other iudgments be without sinne , this alone is with increase of guilt and sinne .

Tim.

Why doth bee call the Gentiles [ no people ] beeing so Doubt . great a people ?

Silas .

Because first they were such in the account of the Solution . Iewes , Mat. 15 , 28. Secondly , they were such in the account of God himselfe , who reckoned them for no people , as they esteemed him for no God . Thirdly , because they were not Gods people , they might as well bee no people as not his people ; for as wicked men are said to be dead in sinnes while they liue , so the Gentiles while they were sttāgers from God , were not worthy to bee esteemed his people , or any people at all .

Tim.

But wherefore tearmeth he them a foolish people , seeing there were amongst them Philosophers and many learned men , Doubt . Acts 17 , 18. Rom. 1 , 22. 1. Cor. 1. 20. ?

Silas .

They were indeed wise in the wisedome of the Solution . world , which is foolishnesse with God , all true wisedome stands in the knowledge of God , Iere. 17. They haue cast away thy words , what wisedome is therefore in them ?

Tim.

But Paul doth witnesse in Rom. 1. 20. 21. that Gentiles had the knowledge of God .

Silas .

They had some litterall and superficiall knowledge by the light of nature , through the view of the Solution . creatures , but no true & sauing knowledge by the light of the Spirite , through the vnderstanding of the Scriptures .

Tim.

What is the doctrine from hence ?

Silas .

That wretched is the estate of all people and persons Doctrine . which liue without the sound knowledge of Christ , because they are without God , strangers from him , voyd of his life , full of foolishnesse and sinne , and subiect to eternall destruction .

Tim.

What vse heereof ?

Silas .

It serues to moue vs to thankefulnesse for the light of the Gospell , and to walke in it while wee haue it , seeing thereby we are deliuered from our former condition of ignorance and vnbeleefe , and restored to such a maruailous wisedome which makes wise to saluation , see Chap. 9 , verse 26.

DIAL . XIIII .

Verses 20 , 21. And Esay is bold and saith , I was found of them that sought mee not , and manifest to them that asked not after me : and vnto Israel he saith , All the day long haue I stretched forth my hand vnto a disobedient and gaine-saying people .

Tim.

WHence are these two testimonies fetched ?

Silas .

Out of the Prophet Esay , Chapter 65. verse 1 , 2. wherein the first verse which is heere by Paul set latter , is the former in Esay , and the former heere , is latter there : the last wordes of the first verse of Esay , being quite left out , and some words in the second changed , but the meaning kept entire ,

Tim.

What is the summe of these two texts ?

Sil.

The one is a consolatory Prophesie , foretelling the Summe . vocation of the prophane Gentiles , how they should be accepted of God vnto mercy : the other is a menacing prophesy , threatning reiection & casting off to the rebellious and stubborn Iewes , or the refusing of the Iewes for their obstinacy ,

Tim.

What meaneth Paul when hee sayeth that Esay is [ bold ? ]

Silas .

The meaning is , that though hee well knew that Interpretation . the Iewes would hate and persecute him , for his foretelling so plainely the abiection of themselues , and the adopting of the Gentiles to be Gods people in their stead ; yet hee did not couertly and fearefully , but openly and confidently speak of it without feare of their cruelty , or respect of danger . This grace is commended in Paul , Acts 28 , 31. & in Peter and Iohn , Acts 4 , 13. for where there is no perill proposed , there is no cause of boldnes ; but boldnes and liberty of speach argueth that it could not bee sayed without hazard .

Tim.

What instructions may we learne from hence ?

Silas .

First , the condition of the Ministers of Christ , that they shall fall into dangers , if they bee faithfull and ready to speake the truth freely ; as the Galathians became enemies to Paul , Achab to Elias , Herod to Iohn Baptist , the Pharisies to Christ , and all because they spake the trueth : this lewd vnthankfull world , can affoord no better wages to the seruants of God . Secondly , that Ministers of the word may not for feare of dāgerconceal the truth , because that God who commandeth them to declare his will without feare , can & will recompence them with good things , if they doe their duty , and with euill thinges if they fainte because of men , see Ieremy 1 , 17 , 18.

Tim.

What learne ye hereby , that God was found of them that sought him not ?

Silas .

The woefull estate of the Gentiles , euen of vs all Doctrine . by nature , as we are corrupt in Adam . The reason hereof Reason . is , because we are naturally ignorant of God , and careles of him , of his fauor and worship : we neyther of ourselues seek him , or so much as aske after him . Such are all men by nature without the Spirite of Christ , as is to bee seene in the example of Paul , Acts 9. and Zacheus , Luke 19. and the Thiefe on the crosse , and by testimonies of Scripture , Psal. 14 , 1 , 2 , 3. Rom. 5 , 7 , 8. Gal. 4. 8. Ephe. 4 , 18. Titus 3 , 3. Wee doe more thinke of God before our conuersion , then the lost groat on her which lost it , or the lost sheepe minds his sheepheard from whome he strayed .

Tim.

What vse of this poynt ? Vse .

Sil.

It serueth to humble vs in our owne eyes , when we shall meditate vppon our old estate , and to cause vs to extoll the loue and mercies of Christ , freely of his own goodnesse , calling vs to him , and seeking vs vp when we not so much as once minded him , no more then a dead man mindeth Doubt . the things of this world .

Tim.

It is elsewhere written , that such as seeke God shall finde , as Esay 55 , 6. I am found of them that seek me , and Mat. 7 , 7. Seeke and ye shall finde ; how then is it sayd here , that he is found of them who sought him not ? Solution .

Sil.

This is vnderstoode of the time going before their first conuersion , and calling of the elect which seeke not God , till hee first seeke and finde them ; but the other places and texts speake of such as beeing once conuerted and moued by the Spirite of Christ , doe henceforth seeke him , and by seeking find him . When God inwardly stirreth the elect , then they seeke him , Iohn 6 , 44. and by seeking find , but before they be first found of God , they no more seeke him , then a dead man seekes life , or a sleeping man foode .

Tim.

What doth the 21. verse contayne ?

Silas .

It doeth describe Gods exceeding great mercie towards the Iewes , & their wicked ingratitude in despising it , being louingly and constantly offered : but more particularly it doeth set forth two excellent vertues in God , and two notorious vices in the Isralites .

Tim.

What be the two vertues in God ?

Sil.

First Gods kindnes , signified in stretching forth the hand , which is a speeech borrowed from mothers , who allure their wanton children to them by casting abroad their handes , therein shewing howe ready they are to embrace them when they come : in like manner God by benefites , threatnings , exhortations , promises , yea by al meanes , faire or foule , inuiteth and calleth to faith and repentance , the obstinate Iewes , that he might reclaime them . The second vertue in God , is his patience & perseuerance , noted hereby that hee stretched out his handes all the day , with great continuance ; euen all the time of the lawe of Moses , euer since they first came out of Egypt , God tooke speciall care of that people , and neuer ceased one way or other to prouoke them to come to him , as appeareth in 2 , Chron , 36 , 15. 16.

Tim.

What is the profit to be made hereof ? Doctrine .

Sil.

First , it teacheth that wicked sinners perish through their owne demerite , and the cause of their destruction can at no hand be imputed to God , O Israel thy destruction is of thy selfe . Hos. 13 , 9. Secondly , it admonisheth all Christians , but Ministers especially , how to proceede in their rebukes and exhortations , namely with al manner of kindnes , loue , and continuance , leauing nothing vndone which may turn to the amendment of others , doing it constantly without wearinesse , euen so long as there is any hope , 2 Tim. 2 , 25 , 26. also 2 Tim. 4 , 2. and while Ministers doe thus , men are to consider , that now God doeth spread abroad his hands to receiue them ; the contempt of which kindnesse will draw on remediles and most grieuous plagues vpon whole Churches , as the seauen Churches of Asia , Reue. 2 , and 3. Chapters ; and on whole countries , as Iuda and Israel , and innumerable other kingdomes , which for contempt of this kindnesse tendred in the ministery of the worde , lye vnder Paganisme or Papisme ; by whose example let vs bee admonished to beware and learn to come when God calles , to answere when he speakes , to repent when hee inuiteth vs thereunto . Thirdly , we are here admonished , that if we lose our paines & patience , yet not to be discontent , seeing God himselfe had no better speed , and it is well , if the seruant be as his Lord .

Tim.

But what be the two vices in the Iewes ?

Sil.

First , rebellion or disobedience in the heart , in refusing to beleeue the promises , and to do the commandements of God . Secondly , their contumacy in gaynsaying the Prophets , rayling at them , and speaking against their doctrine with their tongues , whereof we haue an example in Acts 13 , 45. and 19 , 9.

Tim.

What followes heereupon ?

Silas .

That the Iewes for trampling Gods mercies vnder foote , and spurning at his word , did deserue to bee reiected , and without wrong were refused of God : and secondly , that they had no cause at all to be angry , that the Gentiles were adopted , & taken in to be Gods people in their roome , seeing they wel deserued to be quite cut off .

Tim.

What Instructions ariseth from hence ?

Silas .

First , that vnbeleefe of heart when the word of Doctrine . God cannot perswade vs , is like the sinne of Rebellion . For such do in their hearts rise vp and resist God , as Rebels their Prince . Secondly , that infidelity doth bring forth and breede contradiction ; therefore men are bold with their mouths , to speake against the doctrine of the Scriptures , because they do not vnderstand nor beleeue it : as faith engendreth reuerence of the word , and causeth vs to glorifie it , so incredulity procureth prophane men to speake ill of the word of God , and to raile at the true Ministers thereof ; which howe greeuous and heyuous a sinne it is , may appeare by the punnishment God tooke on the Iewes whom he cast off for it . Thirdly , we learne , that both Ministers and other godly Christians , are to take it patiently when men resist the trueth which they vtter , seeing the vngodly Iewes did gainesay euen God himselfe , speaking to them by his Prophets : And are men better or greater then God ? Shall God be gainsaid , and dost thou so take on and vexe , because thy worde or counsell is crossed and controlled ? Learne humility , and be content to be contradicted .

CHAP. XI .
DIAL . I.

Verse 1 , 2. I demaund then , hath God cast away his people ? God forbid . For I am an Israelite , of the seede of Abraham , of the Tribe of Beniamin . God hath not cast away his people whom he knew before .

Timotheus .

WHat is the drift of this whole Chapter ?

Silas .

To proue that the Iewes ( howsoeuer a rebellious people ) yet are not reiected Scope . from being Gods people , either vniiersally nor for euer ; but that stil some of them were conuerted to Christ , and many more should be towards the end of the world ; by which discourse he purposeth to comfort the Iewes against despaire , and to confirme the stablenesse of Gods promises , which failed not towards any Iew which was elected of God . And secondly , to exhort the Gentiles ( which were admitted into the voide roome of the refused Iewes ) to bee modest and lowly minded , to take heede of the contempt of the Iewes who were faln , and of security ; considering Gods mercies towards them in their free adoption , and Gods seuerity vnto the obstinate Iewes , whom yet he had not so abandoned , but that he could and would gather them againe into the folde of his Church . So as the drifte of this Chapter is two fold : one to keepe the Iewes from despaire , & the other to preserue the Gentiles from presumption and pride .

Tim.

What are the parts of this Chapter ?

Silas .

They be foure : First , Doctrinall , wherein hee Parts . doth three things . First , hee teacheth to the comfort of the Iewes , that a remainder of them were Gods elect , to verse 7. and thence vnro the 11. verse , Paul confirmeth by a double testimony , one out of Esay , and another out of Dauid , that the most part of the Iewes were reiected . Lastly , he openeth the finall cause or end of Gods counsell , in casting off the vnbeleeuing Iewes ( to wit ) that thereby an occasion of calling the Gentiles might bee giuen , vnto ver. 17. The second part is exhortatorie vnto the Gentiles , to verse 25. The third part is Propheticall , fore-telling the vocation of the Iewes , vnto verse 33. And fourthly , a conclusion consisting of an exclamation and of a prayer vnto the end of the chapter .

Tim.

What be the parts of this Text ?

Silas .

Two : First , an Obiection . Secondly , an answer thereunto .

Tim.

What is the Obiection ?

Silas .

This : O Paul , if the Iews be cast off ( as thou seemest Obiection . to affirme out of Esay , that for their vnthankfulnes & contempt of God , they are of him worthlly shut out ) then are Gods people cast off . For the Iewes were Gods people , and if they bee cast off , then what becomes of Gods promises made to that people , and what hope doth there remaine of their saluation ? Thus might weak ones reason against that which hee wrote in the end of the Chapter : but cauillers will bee ready to alledge the Adoption of Abraham and his seed , whom God tooke of especiall fauour to be his owne people , so as hee should be vnconstant if he brake his owne couenant . All this is contained in the first words [ I say then , hath God cast away his people , ] that is , I see what you will say vpon my former speeches , that Gods people are drawne away from grace and saluation .

Tim.

How is this Obiection answered ? Solution .

Silas .

Two wayes : First by deniall [ God forbid , ] that is I am farre from thinking any such thing , that al the Iewes are generally cast out from grace . Secondly , he proueth this his deniall by sufficient and strong arguments : As first , from his owne example . Secondly , from the efficient cause . Thirdly , from the example of Elias his time , applied to the present time wherein Paul wrote .

Tim.

How doth he reason from his owne example ?

Silas .

Thus : I Paul am a Iew ( not a Proselite conuerted 1. Argument to proue that all Iewes wer not Reprobates . to the Faith ) but a Iew by Nation ; not of a base , but of a Noble Tribe , euen of Beniamin , who was borne not of the hand-maides of Iacob , but of Rachell his wife : but though I be a Iew , I am not cast out of Gods fauour and couenant ; therefore all the Iewes are not reiected from Christ , for then shold I be reiected too seeing I am an Israelite ?

Tim.

What Doctrine is to bee gathered from this firste reason ?

Sil.

That an elect person which is conuerted , may be sure of his owne election vnto life . Paul was an elect man , no cast-out , but a chosen vessel : and Paul did know himselfe to be so , as this place sheweth with Rom. 8 , 35. Therfore the elect may be sure that they are of the elect , and consequently that they shall be saued : for all the elect are to be saued , and all which are to bee saued , bee elect , these be Term ni conuertibiles .

Tim.

But Paul knew this by some singular and speciall reuelation . Doubt .

Silas .

He knew it rather by the certainty and assurance Solution . of Faith , which wheresoeuer it is , it is knowne to bee there ( as Augustine saith : ) & they who know themselues to be 〈◊〉 , doe withall assure their heartes of their owne election and saluation , because the promise of saluation is made to them which are endowed with Faith , and all such are ordained to life , Iohn 13 , 16 , 18 , 36. Acts 13 , 48.

Tim.

What Vse of this Doctrine ?

Silas .

First , to confute the Papists who teach , that men ought still to doubt , and to haue onely a probable assurance of their owne saluation , and cannot bee sure of it , by an ordinary and infallible certainty . Secondly , to exhort all Christians to endeuour the making sure of their owne election to themselues , according to the counsell , 2 〈◊〉 . 1. 10. and it is made sure by the fruites of sanctification , 2 〈◊〉 . 1 , 5 6 , 7.

Tim.

What is the second argument to proue the Iewes to be not reiected from saluation by Christ ?

Silas .

It is taken from the efficient cause , to wit , Gods eternall and vnchangeable loue , the reason standeth thus : whome God from euerlasting loues as his owne and electeth them , these he neuer casteth off ; ( this proposition is in the beginning of the second verse ) but there are some of the Iewes whome God did loue and chuse from euerlasting : this proposition is not expressed but infolded in these words , [ his people ] therefore all the Iewes are not reiected ; this must be vnderstood as a consequent necessarily arising of the promises .

Tim.

What is meant by [ casting away ] in the 2. verse ?

Silas .

To repell or driue from God and Christ Iesus , and from eternall life in heauen : God hath done this to euery Iew .

Tim.

What signifies [ foreknowledge ? ]

Silas .

Predestinating , ( so Ambrose expoundes it ) or whome hee loued and embraced , beeing elected from the beginning ( so Beza expounds it , ) and maister Caluine puts foreknowledge for Gods good pleasure . There is in God a twofolde prescience or fore-knowledge ; the one is a bare speculatiue foresight , whereby hee vnderstandeth all things which be and are done in the worlde . This belongeth not somuch to his will as to his knowledge , and is no cause of things , for things are therefore done , not because they are foreseene , but for that they be decreed . Secondly , foreknowledge is a knowledge in God , with loue and approbation , 2 Tim. 2. 19. Rom. 8. 29. this kinde of prescience in God is the cause of things , and it is all one with election or predestination , which is a knowing of some persons , from euerlasting , and 〈◊〉 them in his loue , as his owne , whom he will saue by Christ .

Tim.

What doctrine ariseth from these words ?

Silas .

These two : First , wee are to learne that the first and highest cause of mans election and saluation is the eternall loue , will or good pleasure of God , as may appeare out of Mat. 11 , 26. Rom. 11 , 8. Ephe. 1 , 5. Rom , 27 , 28. Rom. 9 , 15 , 18. For , what can God haue out of himselfe to goe and be before himselfe ? and who hath giuen God first ? Rom 11 , 35.

Tim.

What vse of this poynt ?

Silas .

First , it confutes the error of such as will haue the bare prescience of God to be the cause of election and saluation : this was Chrysostomes error , who held that as God foresaw men would beleeue & liue wel , so he choose them ; also Ambrose was of this minde , so expounding Romanes 9 , 15. and Augustine attributed election to foreseene faith , which errour he retracted after Pelagius and his followers did erre in this matter grosly .

Tim.

How is this errour confuted ?

Silas .

First , because the bare foresight of God is not the cause of the existence of any thing ; for hee knewe before those things , which shall not bee , as those which shall bee . Secondly , Iacob was loued and chosen of God , ere euer he had done any good thing , from Gods purpose , nor from his bare prescience . Rom. 9 , 11. Thirdly , seeing all men were to be alike corrupt through sinne , there was no good thing hee could foresee in any ; therefore all men shoulde haue beene reprobate , if his bare foresight had beene the ground and cause . Lastly , the Scripture expresly denyeth that mans worthinesse is any cause of mans election , Deut. 7 , 7. See the place .

Tim.

What other thing learne we frem the former doctrine ?

Silas .

That wee doe owe all thanks and prayse to Gods free loue , for electing , calling , and sauing vs . Thirdly , here is matter of comfort , by assuring vs that now we are , God will not refuse nor destroy vs , since hee loued so long before we were . And lastly , heere is an exhortation to loue all the Children of God , since they are euerlastingly beloued of God ; this is cause sufficient to make vs take heed how we hate any vpon whom God eternally hath set his loue , and to repent of our vnkindnesses towards them .

Tim.

What other doctrine ariseth from the 〈◊〉 of this second verse ?

Silas .

That such as God foresaw , and elected before Gods loue is vnchangeable , and his election constant . all worlds , cannot possibly perish . The wordes of our Text do fully auouch this truth , God casts not of his people whom he knew before ; againe it is written , Mat. 24. 24. that it is not possible the elect should perish , and Rom. 8 , 30. The predestinate shall be glorified : and lastly , Proofe from scripture . Christ hath prayed for al the elect , that they may haue his glory in heauen , Iohn 17 , 24. Reason also confirmeth this truth , for the loue of God is immutable , therefore they cannot perish whom he loues ; for then should God alter and be changeable , if the elect could fal from Gods loue and be Reprobates ; but because God changes not , he that is once loued of God , is euer loued , and therfore cannot bee condemned in hell . Hence is the election and fore-knowledge of God , compared vnto a seale and foundation , which bsares things of great stablenes , 1. Ti. 1 , 17. Mountaines of Brasse are not so strong , as Gods louing purpose and decree is . I am not as men that I should repent , nor as sonnes of men that I should 〈◊〉 : againe , I am 〈◊〉 , I change not .

Tim.

What profite of this doctrine ?

Silas .

It confuteth the error of such as say the elect Vse . may lose Gods loue by their owne fault ; this is to make God vnable , variable , and the Scriptures false . Secondly , it teacheth the estate of the elect , to bee most stable and permanent , not in respect of their owne strength but of Gods loue and counsell . Thirdly , it comforteth the poore afflicted consciences of Gods children , against the feare of damnation : such as once haue perceiued their owne 〈◊〉 , may be assured of it for 〈◊〉 . Fourthly , it is a preseruatiue against despaire , and a motiue to continuall thankefulnes , that God hath set them in such an vnmoueable condition . If we blesse God for his temporall perishing benefits , what praise doe wee owe for the lasting fruites of his eternall loue and mercy ?

DIAL . II.

Verses 2 , 3. Know ye not what the Scripture saith of Elias , how he makes request vnto God against Israel ? saying , Lord , they haue killed thy Prophets , and digged downe 〈◊〉 Altars , and I am left alone , and they seeke my life .

Tim.

WHat doth this text containe ?

Silas .

A third reason of his deniall , taken from the like example of Elias dayes , or from the like estate of the olde Church in the time of the Prophet Elias . The Summe . summe hereof is thus much : That as it was in the time of Elias , so it is in the times of Paul the Apostle : then very many Iewes were preserued in Israel from Idolatty , though Elias knew not of them , so now though Paul were ignorant of it , yet God by his election kept a great company of Iewes from infidelity . In this third argument the Apostle meeteth with and answereth a secret obiection . For some Iew hearing Paul affirme of himselfe , that hee being a Iew was elect , and not cast away , might easily say and what art thou alone ? where then is that seed which God promiseth to Abraham , to be as the starres of heauen , or as the sand on the Sea shore ? To which he seasonably replyeth , that there might be and were many more elect and beleeuing Iewes which were hid from him , as Israel had inumerable true worshippers , vnknowne to Elias . Argumentum apart .

Tim.

Vpon what parts doth this comparison consist ? Parts .

Sil.

Vpon two : First a proposition or antecedent , in verse 2 , 3 , 4. Secondly , the reddition or consequent , verse 5. and in the proposition wee are to consider other two things , first the complaint of the Prophet verse 3. and secondly , the answere of God there-vnto , verse 4.

Tim.

What are we to 〈◊〉 in this , that Paul brings in the example of Elias time rather then any other ?

Silas .

The great discretion of Paul , because Elias was highly esteemed among the Iewes , so that his authority could not bee gaynsayed , they woulde not contradict his witnesse ; it teacheth Ministers to study for choyse and apt proofes and examples .

Tim.

But with what cautions or conditions , are examples of Scripture to be alleadged in Sermons , or made vse of in common life ?

Silas .

Especially with these three conditions : First , that the examples alleadged be but few , Paul contents himselfe with one . Secondly , that they bee well suted and sorted , so as the comparison by example be made as touching like parties , as it was heere betweene the Iewes of Elias and Paul his time ; for their blindnesse in both dayes was great , yet God stil kept his promises vnto his elect , amongst them which were still the least number . Thirdly , examples must not bee repugnant against the common lawe of 〈◊〉 to God and man : for good men are to bee imitated in good thinges onely ; and wee are to follow not euery particular act of the Fathers , but to liue according to the lawe of God . The 〈◊〉 thinking to call for fire on the Samaritans , Luke 9. 54. after the example of Elias , offended against the second caution , for they weere not like to Elias in Spirite and zeale : and such breake the third condition , as will defend lying by the example of Abraham , and the Midwiues , and 〈◊〉 ; or temporizing by the example of Naaman , or Nicodemus : the infirmities of the Saintes are not written to bee patternes to follow , but as cautions to make vs heedfull .

Tim.

Come to the wordes and tell vs what wee learne 〈◊〉 by this , that Paul speakes of this example as of a famous story well knowne ( wote , or knowe ye not , ) as who should say , yee may Interpretation . know it , ye ought not to be ignorant of it ?

Silas .

It commends to vs the diligent knowledge of Doctrine . sacred story , that with all care and endeuour , wee seeke to haue it samiliar vnto vs ; because it is a shame for a Christian to bee ignorant of Gods worde , 1. Cor , 15 , 34. to bee a member of the Church , & not to know the estate of Gods Church ( both as it was before and since Christ ) it is as if an Reason . Englishman shoulde bee ignorant of the fashions and customes of England . Also our knowledge serueth much to direct our mindes in doubtfull cases , and helpe others which are perplexed ; therefore in any wise bee studious searchers , and wise obseruers , and carefull rememberers of holy Scriptures .

Tim.

What meaneth this [ of Elias ? ]

Sil.

That is [ touching Elias ] or in the story of Elias .

Tim.

What doth this teach vs , that the Scripture [ sayeth or speaketh ? ]

Silas .

That the Scripture is not mute or dumbe , because Doctrine . it is the word , voyce , and speach of God ; who were hee to Reason . speake in his owne person , he would vse no other words or voyce , then that we finde in the Scriptures . Wherefore the Iesuites haue small reason to refuse the Scriptures to bee a Iudge of controuersies , vppon pretence that it cannot speake and giue sentence like a Iudge ; for the Scripture doth speak , it is no dumbe letter , for God speaks by it , therefore it is a fitte Iudge .

Tim.

What is meant by Elias 〈◊〉 making intercossion or request against Israel ?

Silas .

The same word is here which is vsed , Rom. 8 , 24. 26. but it hath not the same signification : for being spoken of the Spirite , verse 26. it signifies to stirre vp or cause vs to make request ; but beeing affirmed of Christ , it signifies the perpetuall merite and vertue of his passion , entreating and pleading with God for fauour towards the elect when they sinne of infirmity . But nowe it noteth out the complaint which Elias made to God , to whome hee accused the malice and obstinacy of the Iewes , as beeing sory for it , and grieuing at it : not praying for reuenge against them ; for it was the office of the prophet to make request for , and not against the people , as did Moses , Exodus 32 , and Sam. 12. 23. God forbid that I shoulde cease to pray for you , vnlesse in certaine cases , where the people were desperate , so as there is left no hope of remedy , and the Prophets were stirred vp of God to wish their destruction , whereof wee haue many examples in the Psalmes of Dauid .

Tim.

What instructions arise from this complaynt of Elias ? Doctrine .

Silas .

That the people ought to take heede how they Reason . ouer-greeue the Pastors with their stubbornnesse in errors or sinnes ; for this will cause them with sorrowe to powre out their complaints to God , who wil regard the sighes of his seruants : hee who heares the cries of the poore , will heare his Ministers cries . Againe , the Apostle giueth an especiall warning touching this matter , Heb. 13 , 17. to make the Ministers doe their office with heauinesse , is vnprofitable , nay pernitious and hurtfull to the people .

Tim.

What was it that gaue Elias occasion of this Complaint ?

Silas .

The killing of the Priests of Boall , at the direction of Elias , so kindled Iezabels rage , as shee threatned to slay Elias , who therfore fled and hid himselfe in a den in the Mountaine Horeb ; where God finding him , and expostulating with him , hee burst out into this most greeuous complaint , 1 Kings 19 , 14.

Tim.

Of how many sinnes doth Elias accuse Israel in this complaint ?

Silas .

Of foure ; First , of cruelty toward the Prophets [ They haue killed thy Prophets . ] Secondly , of impietie towards God , [ They digged downe his Altars , ] that is , they corrupted his true worship , and set vp Idolatry insteade of it . Thirdly of the paucity or fewnesse of some woorshippers , which he thought to haue rested in himselfe alone , [ And I am left alone . ] Lastly , of tyranny towardes himselfe , whose life they sought to take away , 1 Kinges 19 , 2. That there might be no more a Prophet in Israel , to teach Godr truth , or to maintaine his glory , or to feede his Church , with instructions of the word .

Tim.

What things are wee to gather for our instruction out of these parts of his complaint ?

Sil.

Sundry things : First , the fury and extreame rage Doctrine . of Idolaters , who being vnable to defend their cause by Arguments , they will seeke to do it by the sworde , putting to death the seruants of God , vnder pretence that they be seditious and hereticall : with this weapon did the Israelites dispute against the Prophets , and the Pharifies against Christ , whom they would ouercome with stones , when they could not possibly ouercome with Scripture . Thus they dealt with the Apostles , and nowe at this day , Anti-christian Prelates deale thus with Protestants , whose neckes they get vnder their girdles . The reason of this their sauage proceeding is , because they Reason . will do the workes of their Father the diuell ; for hee is a murtherer , and so bee his Children giuen to bloude , Iohn 8 , 44.

Tim.

What profit serueth this instruction vnto ? Vse .

Silas .

First , to look for the like bloudy measure of our enemies , if they might get the vpper hand . Secondly , not to be offended with such fury when it happens , as it were some new and strange thing . Lastly , to poure out our complaints in Gods lap , who can and will right and reuenge such wrongs : for he is the auenger of the helpelesse and oppressed .

Tim.

What other Instructions learne wee from his Complaint ?

Silas .

That God suffereth his Church and seruants to fall into verie greeuous afflictions for trial of their faith and patience . Thirdly , in the example of Elias , wee see the infirmitie of Gods Saints , how weake they are , and subiect to error , euen the best of them . For Elias was deceiued , in thinking himselfe onely to remaine : for Obediah had hid a hundred Prophets in a Caue , and Paul tels vs , that a great many ( euen seauen thousand ) were reserued by God . Fourthly , that the actions of wicked Princes are imputed to the people oftentimes , when they applaude and consent vnto them , as these Israelites did : therefore Paul saith , They killed the Prophets , whereas Iezabell acted the murther , the people onely liked of it , and so made it their owne : as Achab is saide to haue killed Naboth , because hee agreed to it . All sinnes which wee giue allowance to , being committed or not hindred by vs if we may , are ours , as if we committed them . 1. Commanders , 2. Abettors , 3. Consenter , 4. Concealer , 5. Counsellor , 6. not hinderer , 7. and commender , each one of these seauen , will proue an offender .

DIAL . III.

Verse 4. But what saith the answere of God to him , I haue reserued to my selfe seauen thousand men , that haue not bowed their knees to Baall .

Tim.

WHat doth this text containe ?

Silas .

The answere of God vnto the accusation and complaint of Elias his Prophet .

Tim.

What signifies this word [ answere ? ]

Silas .

It hath two significations , one proper and strickt , to wit , the Oracle or answere of God , giuen in the Tabernacle from the Mercy-seate . The other generall and more large for any diuine answere , oracle , or direction receiued from God , eyther in dreame , as Mat. 2 , 11. or by any other reuelation ; as Noah is saide to bee warned of God , Heb. 11 , 7. Thus it is taken heere .

Tim.

Doth Paul rehearse the whole answere of God to Elias ?

Silas .

No , for the answere had foure parts , as his complaint was foure-fold : for first he complaineth of cruelty , and secondly of impiety ; to which God gaue this remedy , that Hazael beeing annointed King of Syria , and Iehu King of Samaria , they should bee reuenged on the Idolatrous and cruell Israelites , 1. kings 19 , 16 , 17. Then hee accuseth them of tyranny to him-selfe , whom they meant to kill , that God might haue neuer a Prophet ; to which God appointed this remedy , that Elisha should be made Prophet in his place , to maintaine Gods worship and glory . Now the last part was touching the small number of true worshippers in Israel : to this part God answereth , that he had reserued many thousands besides Elias , which were not defiled with Idols . This part of the answere because it serueth to Pauls purpose , hee setteth it downe alone , passing by the rest , as impertinent to his matter .

Tim.

But Paul hath left out some words ( as euery mouth that hath not kissed Baall . )

Silas .

It is true : the reason is because hee citeth the Scripture as an Interpreter , and therefore may vse more or fewer words as hee shall see it most meete to expresse the sence and drifte of the Spirite , from which Paul neuer taketh any thin 〈◊〉 or addeth , or altereth ; howsoeuer he vse his liberty in alleadging the words of the Text , to teach that Scriptures be in sence , and not in sillables .

Tim.

Come now to the words , and tell vs what is meant by reseruing ?

Silas .

To cause to remaine and abide free from and vntouched by Idols .

Tim.

What is meant by seauen thousand ?

Silas .

It is a certaine number put for an vncertaine , and signifieth a multitude , or a great number , as fiue foolish and fiue wise Virgins : see the like , Mat. 18. 22. Pro. 24 , 16. &c.

Tim.

What is meant by men ?

Tim.

Women also , as well as men , euen all that continued the true worshippers of God , the more worthy sexe being vsed for the lesse worthy , a thing very vsuall in Scripture .

Tim.

What signifies Baal ?

Silas .

A Lord or a husband , to shew that Image worshippers , make their Idols their Lords by submission to them , and espouse themselues by loue vnto them . Hence Idolators are plainely tearmed in Scripture fornicators , and Idolatry called Whoredome , because they forsake their Faith plight to God , and turn after strange Gods . Also they make their Idols their Patrons and defenders , as is to be seene in the Papacie , where euery Countrey and Citty hath some Saint for their Lord and defender , as S. Andrew for Scotland , Saint George for England , Saint Iames for Spaine , Saint Patrick for Ireland , &c.

Tim.

What signifies it [ to bow to Baal ? ]

Silas .

Thereby is signified all the adoration and worship which is giuen to that Image , by a Synecdoche of the part for the whole : also it teacheth the behauiour of Idolators toward their Images whom they bow vnto , in token of subiection , and did kisse them in signe of dilection and loue ; which superstitious gesture , is vnto this day obserued in Popery , where the Images of the virgin Marie and Apostles , are honoured with the bending of the knee , and the kisses of the mouth .

Tim.

Now what Doctrines do we learne from these words so Doctrine . declared and made plaine ?

Sil.

That when the eye of men cannot , yet God knowes Reason . and sees many thousand his seruants and children which belong to his Church . The reason is , because God knoweth who be his , and nothing can be hid from his eyes . Deus est totus Oculus . Thus howsoeuer Elias then , and Paul afterwards , and after them M. Luther , Wickliffe , and Caluin seemed to bee alone , yet as in Israel and amongst the Iewes , so in England , Bohemia , France , and Germany , there were euen amiddest the Papistes verie many , which misliked the superstition of Rome , and receyued the true Doctrine of Christ , though they were not for a time knowne and apparant to the world . Though Elias see much beeing a Prophet , yet he is blinde where God doth clearely see , Doubt . for Gods knowledge is infinite . If any shall ask how this may be , seeing either in those times they lacked the publicke Solution . Ministery , or had it corrupt : the answere is , that they had so much of the doctrine of God priuatly as was sufficient to instruct them , and saue them , through Gods blessing , who can saue by weake and few meanes , as wel as by strong and many . God needs no meanes , it is man for whose weakenesse sake meanes be prouided .

Tim.

What profit is to be made of this Doctrine ?

Silas .

It stops the Papists mouths , who ask where was our Church some eighty or a hundred yeares ago . Vnto whom we say , it was hid amongst themselues , as a little wheat is hid in a great heape of chaffe , and a little Gold amongst a great deale of drosse : and howsoeuer men did not or could not marke them , yet vnto God they were all times seene , and in due time stoode vp to reproue the great Whore , and to maintaine the Gospell .

Tim.

What other instruction haue we to marke ?

Silas .

That not mens merits , nor their owne free will , Doctrine . but Gods onely grace is the cause why some are sound , when most are corrupt . Therefore , it is not said they are reserued , or they haue reserued themselues : but ( I haue reserued ) to exclude all power of will and of merit , & to attribute all wholly vnto the grace and free election of God , as verse 6. This confutes the Papists , which say wee bring one part , & God another : parting stakes between Vse . Nature & grace ; for what haue we that we haue not receyued ? It is God worketh in vs both to will and to do , and both according to his good pleasure , Phil. 2 , 13.

Tim.

What learne we hence , that [ to himselfe ] Bee reserueth them ?

Silas .

That Gods Children must liue to his gloric , and be addicted to please and honour him , who alone saueth them . Secondly , that they haue much and sound comfort that cleaue to God alone , in that hee will euer defende them , as he hath reserued them . As Maistes defend their Seruants , Kings their Subiects , and Fathers their Children which be deare vnto them ; so will God keepe his owne whom he to himselfe hath reserued .

Tim.

What other Doctrine may bee collected from these wordes ?

Silas .

That howsoeuer in the inuisible Church of the faithfull , there be multitudes perfectly and plainely seene vnto that God ( who knoweth who bee his and where his Bee ) yet the visible Church of such as are outwardly called , is oftentimes obscured and decayed , in such sort as the publike exercise of religion faileth ; the people of God by persecution beeing driuen into corners , as Conies by vermine are chased into their holes and Doues by the Kite into the cleft of the rocke . The Christian Church which is alwaies glorious within or inwardly , as a Queene which sitteth in her chamber cloathed with gold : yet shee is not euer glorious and illustrious without to the eye of the world , but is sometime like a desolate , solitary , and forsaken widow . For the Church once consisted in two persons Adam and Eue , and afterwardes in the family of Abraham and of Lot : also euen in Iuda the visible Church was somtime driuen into straite and narrow places , as in the dayes of Idolatrous Ahaz , 2 , Kings 16 , 17 , also in the raigne of Ammon and Manasses 2 , Kings 25 , 4 , 5 , 22. when for the most part they fell to Idolatry , and forlooke the true God and broke his couenant . Againe , how was the Church visible at the time of Christs passion , when the Virgin Mary only , and a few others did appeare and prosesse him openly , the rest being fled away for feare of the Iewes ? Also afterward in the raigne of the beast , when Sathan was let loose , howsoeuer there might many be , & no doubt were many , which feared God and serued him in secret , yet there was a time when to the appearance of men there seemed to be but one Luther in Germanie , one Husse in Bohemia , one Caluine in Sauoy , one Zuinglyus in Heluetia , and one Waldos in France , one Wickleff in England , and one Patrick in Scotland : as heere in our Text we finde , that among all the ten tribes Elias did dreame or iudge himselfe to bee left alone . Thus as the sea sometimes flowes and sometimes ebs , and the Moone is some time in the full , sometime in the wanc , so the visible Church is by the dispensation of God , some times greater and more copious ; and againe , other while it is more lesser and more slender euen according as the doctrine of the word is more or lesse cleare and pure ; for the doctrine and the Church depend one vppon the other , and do shine together , or be darkned together .

Tim.

But the Papists write that the complaint of Elias , touching the fewnesse of true worshippers , is not well applyed by vs Protestants vnto the decay of Religion , vnder the Pope at the first reformation by Luther : and to this purpose , sundry exceptions are alledged by Master Stapleton , and the Rhemists in their readings vpon this place . The which exception I will here repeate , expecting your answere vnto them seuerally as I shall propound them . First , they say the Nation of the Isralites was then no part of the Church of God . Secondly , that these seauen thousand were at Ierusalem , in the kingdome of Iuda ; wherein were many more then seauen thousand that openly worshipped God . Thirdly that the Christian Church , resteth vppon better promises then the Iewish Church did . Fourthly , that not onely seauen thousand , but not so many as seauen , nay not scarce one could be found of Luthers beleefe , at the least not to consent with him in all poyntes of the faith : These are their maine obiections : shew vs I pray you what answere may bee giuen vnto them ?

Silas

The Papists haue beene long obserued to bee as a very murderous and bloudy , so a lying and very bold generation . If they speake or write any thing in defence of their errours , which seemeth but probable , they care not how little soundnesse and substance of truth there is in it , as will appeare in the sisting and scanning of these their exceptions particularly . And therefore this I say to the first , that howsoeuer the Nation of the Iewes weere exceeding corrupt and Apostaticall , hauing broken their first faith , plight vnto God : in stead of whome they worshipped Baall , the God of the Sidonians , as sacred story reportes : yet God had not giuen to them a bill of deuorce , it remayned still a Sinagogue , and part of the visible Church . Had it bin otherwise , God would not haue giuen vnto them his , word & sent them his Prophets , as Elias , Elzeus , and others to instruct them in his statutes , except there had beene in Israel , some of that people , which he had knowne before , and loued from euerlasting ; and certaine it is that where soeuer there is a Preacher , and some to receiue the word , there is a Church . The Church may consist in one man that receiueth the word , as Luther writeth of himselfe , that if he were alone , and did alone beleeue , he himselfe were the Church , yea ( saith he ) if the word of God were in hell , euen in hell there would be a Church : likewise there was a Church in Israel so long as they receiued the worde , the hauing or not hauing whereof , maketh a Church or no Church .

To the second , it is very sure that these seauen thousand were not in Iuda , but in the backe-sliding kingdome of Samaria : for there it was that knees were bowed vnto Baal ; also there it was that Elias was left alone , and there did Obediah hide the hundred Prophets of the Lord : as for Iuda , Elias had no cause to complaine of it , for hee knew very well that there were many true worshippers of God , the very Souldiors amounting to ten hundred thousand , 1. Chron. 17 , 14 , 15. &c. Now to the thirde exception I say , that indeed the Christian Church if wee respect the promises of saluation , had better ( that is to say ) more clearer and full ones , shaddowes and tipes being now ceased , and Christ being now come in flesh ; but touching ( continuance ) the Iewish Church had no lesse the promise of God to abide till his first comming , then the Church had for her continuance , till his second comming . And concerning the outward estate of the Church eyther of the olde or of the new Testament , God did neuer promise that it should bee alwayes visible . To the fourth it is true , for besides all such as consented vnto him in the kingdomes of Armenia , Gracia , Slecia , Morania , where 54. noble men wrote to the Councell in behalfe of Maister Iohn Husse , to iustifie his opinions and teaching to bee Orthodoxe ; there were innumerable in the midst of Popery , which were of Luthers minde , both in France , England , Scotland , Calabria , Piemont , &c , ( See the French story ) who were by nick-name called of the Popish route , Waldenses , Wickcleuians , Lollards , Pauperes De Lugduno , 〈◊〉 , Picardi ; & this was three hundred yeares afore Luther . There was two hundred yeares betweene Wickliffe and Luther , and very 〈◊〉 so much betweene Husse and Luther . Also 〈◊〉 of Prage was a professor , an hundred yeare before him . One Sir Iohn Old-Castle Knight , and Lord Cobham , suffered martyrdom for the truth , about an hundred yeares afore Luther preached : So did Sir Roger Acton knight , and Sauanarola . Ioannes Picus Earle of Mirandula , published in Rome the doctrine of the Gospell , certaine yeares ere euer Luther appeared . What should I speake and tell you of numbers of the Popes owne dearest friends and followers , which long before Luther , began to distaste Romish superstition , and to foretell by a spirite of prophesie , the reformation which Luther by preaching the Gospell of Christ , should bring into the world ? As in England one Grosthead Bishop of Lincolne , and one 〈◊〉 to a certaine yong man which came to visite him , said : Thou shalt liue See du Pless . his booke of the mystery of iniquity . to see the day when al Diuines in a manner , shal abhor & hisse at the Romish doctrine . One Tilemannus Spendebarge spake thus on a time to his sonnes , saying , Shortly this religion which now flourisheth , shall come into extreame contempt . Also Ioannes Keiserbergius a Preacher at Argentiue , There shall ( saith he ) come a certaine man stirred vp of God , which shall restore religion . Ioannes Hilten beeing cast into prison , for freely rebuking the abuses of Monkes , did thus say to one who repaired to him , That he had done nothing against Monasticall life , but there would one arise ( in the yeare 1516. ) who should ouerthrow the Monkes , and they shold in no wise be able to withstand him ; and that very same yeare Luther began to preach . A certaine ancient Diuine named Andreas Proles spake thus to some about him : O brethren , the estate of Christianity hath need of strong and great reformation , which ( methinkes ) I see now to approach apace . And to one who demanded of him , why he did not beginne to discouer and resute corruptions in doctrine and life ? he answered , I am stricken in years , weake in strength of body and minde : but GOD shall raise vp one of an heroicall spirite , full of courage and strength , industrious and eloquent , which shall mightily oppose himselfe vnto errors , and begin the reformation of the Church ; to whom God shall giue such an heart , as he shal be bold to resist euen the Potentates of the earth ; which thing was afterward fulfilled in Mayster Luther .

Finally , those two fore named men , Husse and Hisrome of Prage , vttered these propheticall words of Luther . Ierome saide to the Councel of Constance , I cite you al within one hundred yeares , to answer to me before the iust Iudge ; thus in Latine ( 〈◊〉 〈◊〉 〈◊〉 & Deo respondabitis , ) and at the end of an hundred , yeares , was Luther borne . Iohn Husse faide at his Martyrdome ; This day you do roast and broile a goofe ( Husse in the Bohemian tongue signifies a Goose ) out of whose ashes shall arise an Egge , which you shall not bee able to breake , but it shall breake you all in pieces . This was verified in Luther . Also he saide , 〈◊〉 que dixi sub 〈◊〉 〈◊〉 super tecta . And againe hee added , That the Church must be reformed , and all thinges made new : also , that 〈◊〉 would send one after him , that should bee more valiant , & that the power of Antichrist should be shortned . Now , whereas Papists do say , that none were in all points of Luthers beleefe , that is a 〈◊〉 cauil : for it was enough that they did agree in the chiefe matters . Amongst the Fathers , Irencus differed from Victor , Anicetus from 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 from Cyrill , Augustine from Ierom , yet they were all counted to be of one Church . At Rome , 〈◊〉 & Scotists , Dominicans and Franciscans , Priests and Iesuires , be knowne to iarre , yet are they still reckoned of one religion .

Tim.

What profit are we Christians to make to our selues of this point ?

Silas .

First , it confuteth the Papists , which make vniuersality , multitudes , and visibility , to be markes of the true Church , which may bee and often is in the Worlde without these things : nay these markes belong to Paganish , and impious prophane popish societies . Secondly , it affoords a comfort to Gods people , when they are brought to a small contemptible number and estate , hauing people , Priests , Princes , and the whole Worlde against them : no new or straunge matter , often so heeretofore . Thirdly , an admonition to warne vs , that we do not looke euer to haue such externall peace as now wee enioy , and such great companies to ioyne with vs in the profession of Christ and his Gospel , & by their examples and encouragements to whet vs on . Lastly , that we doe not thinke the worse of the truth and doctrine of God , for the few followers of it ; nor any whit the better of Idolators for their huge multitudes . Neyther that wee rashly censure , nor hastily sende all to the diuell which are not knowne to vs , nor appeare to vs to bee the Seruants of Christ , Rom. 14. 4. What art thou that condemnest another Mans seruant : he standeth or falleth to his owne Maister .

DIAL . IIII.

Verse 5 , 6. Euen so then at this present time , there is a remnant according to the election of Grace : & if by grace , then it is no more by workes , &c.

Tim.

WHat doth this Text containe ?

Silas .

An application of the former example vnto the time wherein Paul himselfe liued . Secondly , a conclusion drawne out of the application , Gratia nullo 〈◊〉 gratia , nisi 〈◊〉 modo 〈◊〉 August . ( to wit ) that if election be free and come of grace , then not of workes : for merit is contrarie vnto Grace , which is not at all free , if it bee not all and absolutelie free .

Tim.

What is the sum of the application ?

Sil.

This : that as Elias was not alone in that corrupt Summe . estate of Israel , but euen then when all seemed to bee gone from God , yet there were in secret left seuen thousand true Worshippers : so now , when Paul alone amongest all the Iewes seemed to prosesse Christ ( 〈◊〉 raigning in Iewry , and Paganisme in all the Worlde besides ) yet no doubt but God had of his fauour kept certaine beleeuers which were not knowne to the world .

Tim.

Shew vs somewhat particularly and more plainely Doubt . wherein the times of Elias the Prophet , and of Paul the Apostle were like : for it seemed that this should be no good Reason , that it should bee so in Pauls , because it was so in Elias daces . For there is no such necessity as that which is once done by singular and especiall example , the same ought to be done in euery time and age .

Silas .

This example of Elias is very fitly applied to the Solution . times of Paul , whether we respect the thing it self , or the circumstances , or the causes . Touching the thing it selfe , as Elias thought himselfe alone in Israel , and yet was not ( for there were many more : ) so Paul might take himself of al the Iewes to be the only professor of Christ , whereas besides him there was a remnant . For circumstances they do agree : Elias the prophet was raised vp extraordinarily , so was Paul myraculously called to be an Apostle . Againe , as Elias alone was zealous for the worship of God so Paul alone of all the Iewes , was an earnest defender of the Doctrine of God : and as very manie resisted Elias , so not a few persecuted Paul : and as in Elias time Idolatry had ouerspread the kingdome of Samaria , so in Pauls time Hellenisme and Pharasaisme preuailed in the world . For the cause , it is the same ( to wit ) Gods free election of Grace , which seeing it neuer faileth nor falleth , therefore it euer calleth and keepeth a certain number vnto God in his Church visible , and saueth a remnant in Pauls time , as it reserued a company in Elias time : election was the cause of reseruation of some then , and of a remnant now . Of these likenesses and resemblances there issueth an argument and similitude , in the very phrase and manner of speech ; for in Elias story God sayed ; I haue 〈◊〉 ; and in Paules text it is sayed , There is a remnant , to make all thinges alike , both in worde and matter . And as the Apostle sayeth , according to the election of grace , so there it is written ( I haue reserued to my selfe , ) which is all one in effect , that they were not reserued of themselues , but because God chose them in his euerlasting loue .

Tim.

What lesson is it that wee learne by this comparing of the estate of the Church , according to seuerall times ?

Silas .

That it makes much for our comfort , to lay together Doctrine . the olde and present state of the Church , namely in time of afflictions . The reason is , because God is wont Reason . for the most part , to vse like proceedings in the gouerning of his Church : therfore in the afflicted state of the Church it will be very profitable to looke backe to former times of persecutions : that as Paul by considering Elias his time , armed himselfe against the fewnesse of professors ; so Gods children by such conference of times , may stay their minds in patience . For no crosses nowe happen , but the like or worse haue falne in former ages of the Church . It is vsual with the Papistes to boast of multitudes , howe many , and how mighty bee their friendes and followers , the Gentry , the Nobles , Ladies and Lords , Dukes , Arch-dukes , Princes , Kings , Emperours , Learned men , Cardinalles , Popes , are on their side , and walke in their way : whereas for most part , a company of silly Tradesmen , and silly persons , take part with vs . To whom though we might truly say , that our number is greater by a good many then they would haue it , and that if the trueth of religion went by number , then the Turkes and other Pagans should bee the true Church , rather then Papists ; which come short in multitude of the Pagans , Iewes , and Turkes : Yet let vs cast our eye backe vppon Elias and Paules times , concluding that as then the multitude of Idolaters and vnbeleeuers did no preiudice to the trueth and worship of God , ( which may be preserued and professed by a few as well as by many ; ) so nowe the faith of the Gospell , if but one onely professed it in the world , ( whereas God is to be thanked , many Nations and Kings doe receiue it , ) were not the lesse wholesome and sound , though the whole world besides , did goe after the great whore , as sometime it did . But come nowe nearer Parts . to the wordes of our Text , which haue two parts . First , that a remnant of beleeuers were amongst the Iewes when Paul preached . Secondly , the true cause heereof is the election .

Tim.

Tell vs what is meant by a remnant ?

Sil.

It signifies the smalnesse of the number of the faithfull , that they were farre fewer then such as abode in vnbeliese and perished therein ; yet the number was not so smal but it made many thousands . There is the like phrase in Rom. 9. 27 , 29. It is a metaphor borrowed from a cloth , or heap of wheat , whereof a remainder onely is left : so but a few in comparison of the rest , durst openly professe the faith of Christ .

Tim.

What may we learne from this word for our Instruction ?

Silas .

First , that that part of men which perisheth , is Doctrine . farre greater then that part which is saued ; as the whole heape of corne , is more then that part which remaineth for seede : and the peece or web of cloath , is greater then the remnant : and thus it is written , That many are called , fewe chosen , Math , 20 , 16. and that few doe enter into that narrow way which leades to life . Mat. 7 , 14.

Tim.

What vse hereof ?

Silas .

First , to striue to be of this little stocke , of this Vse . poore remnant , whereof not to bee , were better neuer to haue beene . Secondly , it mooueth to great thankfulnes , such as are called to bee of this remnant , when such numbers were passed ouer , which were no worse then they by corruption , and as good as they euery way by creation .

Tim.

What is the second instruction ?

Silas .

That the promises of God touching eternall life , are neuer voyde , nor euer doe fall away . The reason is , because in the Church of GOD , there are euer some to whome they are effectually perfourmed , howesoeuer the most neglect and refuse them ; yet there is a remnant which receiue them still , and are saued by them .

Tim.

What profit is to be made of this poynt ?

Silas .

That the great number of vnbeleeuers and wicked men , should neuer weaken our account and credit of the promises of the Gospell ; which being vniuersally reiected , yet still take place in the elect , to whome they are peculiarly made .

Tim.

Tell vs what is meant by the [ election of grace ? ]

Silas .

The guift of predestination , or the grace whereby men are elected or predestinated ; or ( by an Hebraisme ) a gracious and free election . The meaning is , that such as are kept free from the pollution of Idolatry and other sins , they may not thanke themselues as if they were worthy of it for their workes sake ; but are beholding to the good pleasure of God , who hath separated them from others , according to his gracious purpose . Note that election is not here put and taken actiuely , whereby wee chuse grace , but passiuely , whereby men were chosen of God : for hee speaketh of such as were foreknown of God , verse second , of Gods election of men , and not of mens election of God .

Tim.

What is the doctrine from hence ?

Silas .

That election vnto eternall life proceedeth from the free fauour and grace of God . This is the same with that which is written , Rom. 9 , 11 , 15 , Eph. 1 , 4 , 5. Ro , 15 , 19.

Tim.

What profit is to be made of this poynt ?

Silas .

First , it confuteth the Pelagians , who affirme that Vse . men chuse Gods mercies , & not that his free mercies chuseth them , whereas this text plainly speaketh not of mans electing God , but of Gods electing men out of his grace , not out of their owne merites . Also it ouerthrowes the conceite of Origen and Chrysostome , which vpon this place imagine some men which beleeue in Christ , to be saued by grace , and others which besides faith , haue good workes , to be saued by the election of grace ; deuiding things which are conioyned , to wit , election and grace , faith and works , as if there could be a iustifying faith without works . Secondly , it abateth the pride of all flesh , to teach that election commeth not from themselues , but is wholly of grace . Lastly , it 〈◊〉 vs vp to great loue and thankefulnesse towards God , to praise him for his free loue .

Tim.

What other doctrines will flow from these words ?

Silas .

That if election be of grace , then our iustification , sanctification , and glorification , all be from grace too , as it is written , 2. Tim. 1 , 9. Rom. 3 , 24 , 28. The reason hereof is , 〈◊〉 est causa causae , est causa causati , & quicquid est causa antecedentis , est causa consequentis .

Tim.

But be grace and works at such vartance , as that these blessings and things cannot proceed from both ?

Silas .

Yes verily , they are as contrary as can be : when the cause of election and saluation is to be searched out , there is no coniunction of grace and workes , no more then of light and darkenesse , as the text speaketh If it be of faith , then not of works . The reason hereof is , because merite of works being once put and granted , grace is destroyed , as it is heere written , then were grace no grace .

Tim.

What is the cause of this consequence , that therefore grace is destroyed if works be admitted as a partner in the cause of election and saluation ?

Sil.

The reason is , because grace giueth eternall life and whatsoeuer belongs to it , as a thing not due , but merite of workes craues them all as a debt : therefore if election , calling , iustification , &c. should not bee wholly from grace , but in part also from workes , then grace should not remaine free , and therefore shoulde not bee grace : see Rom. 4 , 4 , 〈◊〉 . Gal. 3 , 18.

Tim.

What profite of this point ?

Silas .

It refuteth such as in the mystery of election , iustification , &c. doe mingle grace and merite of workes together , ascribing some-what to grace , some-what to workes foreseene in matter of election past , or present in matter of iustification ; whereas these thinges by God himselfe , are pronounced , asystata , which haue no agreement at all together . Secondly , we are taught that it is impossible that the Church of God should faile upon earth , because it doth springe out of the election and grace of God , which cannot at any time vtterly faile . Thirdly , it conuicteth them of error which heere vnderstand by grace infused grace , the habite of iustice powred into mans heart by the Spirite ; whereas the Apostle speaketh heere of grace , as it is in God ( subiectiue ) as in a subiect , and doth oppose it as a thing contrary to the works of righteousnesse which be in men , as to a contrary ; and tels vs what he meanes by grace , to wit , the election of God . Lastly , this must prouoke all beleeuers to ioyfull thankefulnesse , seeing God when he could not saue them by works which they had not , did by his franke grace chuse and saue them : which deserues at our hands al possible praise both in word and deed , in life and death . Such as bee often mindefull of such a free mercy , to glorifie God for it , it is a good signe that they be vnder this grace , and are euen the chosen children of God .

DIAL . V.

Verses 6 , 7. And if it be of grace it is no more of workes , or else were grace no more grace , but if it be of works , it is no more grace , or else were works no more works : What then ? Israel hath not obtained that he sought ; but the election hath obtained it , and the rest haue beene hardened .

Tim.

WHat doth this text containe ?

Silas .

These two thinges : hauing set downe grace to be the efficient cause of election and of effectuall calling , now he excludeth workes , or denieth them to be any cause thereof . Secondly , he concludeth the first part of this Chapter , touching the casting away of the Iewes , in the seauenth verse ; That all which were freely elect amongst them , were certainely saued , none perished but the reprobates , and that through their owne default , because they were hardened in their sinnes , and namely in their disobedience of the Gospel of Christ , which they obstinately and rebelliously refused , beeing graciouslie and first tendred to them .

Tim.

What signifies Grace ?

Silas .

[ Grace ] signifies Gods free fauour , or his euerlasting gracious loue and mercy ; and [ workes ] doe signifie merite of workes or meritorious workes ; for these bee contrary to grace , and not woorkes simply considered as duties .

Tim.

By what argument doeth Paul shut out workes , from being any cause of election or vocation , or how proueth hee that these come not from merit of workes ?

Silas .

The argument is taken from the opposition or repugnancy of flat contraries , such as in no wise can stand and consist together , being immediate contraries . The argument may thus bee framed : If election and calling bee of meritorious works , then it is not of grace ; but they both come of grace , therefore not of workes .

Tim.

But why might not the Iewes bee elected and reserued Doubt . to God , both by grace and merite of workes ?

Silas .

That is not possible , for if election were both of Solution . grace and workes , then workes were no workes ; because what doth proceede of grace , that commeth freely not of debt ; but what commeth by merite of workes , that commeth by debt ; but debt and no debt , that which is free , and by deseruing , bee most contrary thinges . Therefore to say , that men are elected and called , partly of grace , partly of the merit of foreseene workes , that were to put togither things that cannot agree , to make debt no debt , merit no merit , workes no workes , Grace no grace , and so to affirm and deny one and the same thing ; which is a most absurde matter , and vtterly not possible to make contradictories to be both true . For as a sonne that is willed to go on an errand to Rochester on foot , his father promising him a crowne or an angell at his comming backe : if his Father aske him how he will haue his money ? suppose that hee aunswere , that he will haue it partly by fauour , and partly by desert : the reply to him is ready , Thou canst not so haue it ; for if it be of fauour , then it commeth freely , therefore not by desert of the worke : and if it be by desert of the worke , then not by fauour ; for it is due that commeth by merit & desert , and there is no being beholding to fauour for that .

Tim.

What is the Doctrine to be learned from hence ?

Silas .

That mens workes haue no place nor stroke at Doctrine . all in the election and calling of sinners , neither in their iustification nor saluation . The reason is , because works Reason . presuppose merit , and merit presupposeth debt , debt is flat against grace ; but men are called & elected of grace , also iustified and glorified , as appeareth verse 5. & Rom. 3 , 24. therefore election , calling , and the rest , depend not vppon workes , which destroy grace , and grace destroyeth them , when the cause of eternall life is disputed and debated .

Tim.

But good workes come of grace , how then are they such enemies ?

Silas .

This is true , grace is the mother and roote of euery good worke , wee haue no power at all to thinke or will well naturally , 2. Cor. 3 , 5. Iohn 15 , 5. but grace and workes cannot be ioynt causes of election and saluation . In this case they fight together , as put and admit the one , and the other is taken away and shut out ; affirme the one , and deny the other . This Antithesis or opposition , is to bee marked against all iusticiaries , whose mouth is stopped and sealed vp , with this one short sentence .

Tim.

What vse is to be made of this doctrine ?

Silas .

First , it confuteth such as will haue grace and Vse . workes to ioyne together , in the iustification and saluation of sinners , which they say is partly of Gods grace , partly of mens merites . Wee say with the Apostle , they bee altogether of grace , and therefore not at all by merits .

Tim.

But howe can such auoyde this conclusion of Paul , If it be of workes , then not of grace ?

Silas .

The enemies of Gods grace haue sundry shifts to auoide the force of this consequence : for some-times they say that the Apostle speaks only of ceremoniall works Popish cuasions . of the law , as of Circumcision , Sacrifices , &c. But this cannot be so , because Pauls words be generall , shutting out all workes whatsoeuer , whether naturall , morall , or legall ceremonies . Of them all he saith , that if election to life eternall come of them , then it commeth not of grace . Also Abraham and Dauid had morall workes as well as ceremoniall , yet in Chap. 4. verse 4 , 5 , 6. Paul denieth that Abraham or Dauid were iustified and saued by any workes which they had done , but by faith .

Secondly , they say that the Apostle speakes of the works of nature , which ( say the Rhemists ) doe exclude grace , fauour , and mercy , challenging of debt , not of guift : but not of Christian mens workes , which come from the Spirite and grace of God ; these workes comming from grace may euidently consist with the same , and be ioyned with Gods grace as causes of saluation . This shift cannot bee currant , not onely for that his words be generall , but because Paul speakes of the election by grace , by which all are saued . Therefore the merite of all workes are excluded , by whomsoeuer they bee done , whether by circumcised Iewe , or baptized beleeuing Christian , or vnbeleeuing Gentile , Secondly , in Ephe. 1 , 4. good workes are saide not to be the cause of election , but the end , and fruite , and effect thereof . Lastly , Ephe. 2 , 8 , 9. Paul saith expresly , we are saued not of works , but by grace through faith : where note , that grace and faith may well stand together , but they doe shut out all sort of workes from being any moouing or meritorious cause of our iustification and saluation .

Thirdly , they say that good workes are shut out from election to the first grace , but not from election to the second grace , that is , they say that the elect are chosen of grace onely , and are also freely called and illuminated of the Holye-Ghost , without all workes : but the seconde grace , that is , iustification , also sanctification , and glorification , these do admit merite of works to ioyne with grace . Vnto this shifte of theirs I answere , that that Scripture which saith that election is of grace , and , we are called according to grace , 2. Tim. 1 , 9. doth also say that wee are iustified by grace , not by workes , Rom. 3 , 24. that eternall life is the gift of God , Rom. 6 , 23. also iustification and glorification bee fetched from Gods eternall loue and foreknowledge , as the first and onely efficient cause , as well as election and calling , Rom. 8 , 30. Moreouer , election is not onely to the first grace , but to all the meanes and to heauenly glory , which is the end , Rom. 9 , 11 , 23. Lastly , the Pharisie who ascribed righteousnes and saluation partly to grace , and partly to his good workes , went away vniustified . Whatsoeuer therefore the Papists can alleadge to shake and weaken the credite of this texte , yet it is so strong to ouerthrow the doctrine of popish merites , and iustification by workes , as one of themselues Andreas Proles was wont to say in his publike readings , My brethren , sithence holy Scripture attributeth whatsoeuer we are , or haue , al vnto grace , whence commeth that horrible darkenesse and superstition , to ascribe so much to merite of workes ? Truely the estate of Christianity needes very great and speedy reformation .

Tim.

What other vse of the former doctrine ? Vse .

Sil.

Here is an admonition to all Christians , that albeit they are bound to doe good workes of all sorts , and to abound in them , yet it is their duty to renounce the merite of them , and all trust in them , and to sticke whollye and onely in the grace of God through Iesus Christ , for all things belonging to their saluation , least if wee put neuer so little trust in any thing done by vs , we be found the aduersarics of Gods grace . Further we are taught heereby , that the Romish Synagogue cannot be the true Church of Christ , because most obstinately & impudently they persist to ascribe mans iustification and saluation partly to grace , & partly to merite of works ; and thereby doe ouerthrow the doctrine of grace , which is the very soule and life of a true Church : for take away the doctrine of free election , iustification , and saluation , and presently the very foundation of all religion is shaken to pieces ; so farre it is off that they can bee the true Church , hauing cast downe the groundworke whereon it resteth . Lastly , it conuicteth such of error , as vnderstand this text to bee meant of grace infused into mans heart , whereas grace being set against workes : therefore as workes doe sticke in men as in their proper subiect , so grace heere spoken of hath no other subiect but God .

Tim.

What doctrine doth arise out of the seauenth verse ?

Silas .

First , that in the Church of God there are sundry Doctrine . which seeke for righteousnesse and saluation , and neuer obtaine it , as Rom. 9 , 31.

Tim.

How comes this to passe , seeing it is promised to such as seeke that they shall finde ?

Silas .

The reason is , because they seeke amisse , and Reason . not as they ought ; whereas that promise is made to such as seeke aright . Vnto which , two things are to be considered : First the manner , that we seeke these things by faith : and secondly , that we intend Gods glorye as the end of our seeking : see Rom. 9 , 30. Many Israelites failed in both these , for they sought righteousnes and life by their owne workes , and therefore obtained it not , as it is written , Rom. 9 , 31 , 32. and 10 , 3. And they robbed God of the glory of his grace .

Tim.

What vse is to be made of this doctrine ?

Sil.

It warneth vs that it is not enough for vs to seeke Vse . to be iustified and saued , vnlesse we take the right course prescribed in the worde ; for many pray and neuer obtaine , because they pray amisse ; and many striue to enter and neuer enter , because they striue not aright : so many seeke and neuer finde , because they seeke God not for himselfe , but themselues , and for their owne benefites and not for loue of his goodnesse , that they may praise his grace , and set foorth his glory .

Tim.

What other Doctrine from this 7. Verse ?

Sil.

That in the bosome of the Church of God , there haue alwayes liued two kinds of people , some elect and called , some Reprobate and hardened . This diuision beganne in Adams family in Caine and Abell , whence did spring two Cities ( as Augustine obserueth ) one of God , another of the world ; it was continued in the family of Abraham , in Isaac and Ismael , the one of them beeing the childe of the Flesh , and the other the Childe of the promise . Also in the house of Isaac in Esau and Iacob : and Christ saith , That at his comming two shall bee in the fielde , the one taken , and the other refused , Luke 17 , 34. And lastly , Paul writeth , that of the same lumpe of mankinde , there are made some vesselles of mercie to honour , others vessels of wrath to destruction . The high Reason . and soueraigne cause heereof is the wil of God , shewing mercy to whom he will , and hardening whom hee will , Rom. 9 , 17. The subordinate cause and second reason is , that there are two beginnings of mankinde , the seed of the woman Christ Iesus , the heade of the elect ; and the Serpent Satan , the Prince of this world , which begetteth children of differing and contrary dispositions and qualities , 1 Iohn 3 , 8 , 9. and Iohn 15 , 19.

Tim.

What vse are Christians to make of this truth ? Vse .

Silas .

It reprooues both such as beleeue all men are elect and shall be saued , and such as liue so securely , as if none should perish , and warns vs not to stumble though we see many wicked to be in the world .

Tim.

What is the next Doctrine from this verse ?

Silas .

That all the elect shall certainly bee saued , for they attaine what they seeke for , ( to wit ) Christ and his faluation ; as it is not possible for the Reprobate to bee saued , so it is impossible that any of the elect should perish . The reasons heereof be , First the election of GOD which is vnchangeable . Secondly , the promises of God Reasons . which are vndeceiueable . Thirdly , the Prayers of Christ which can neuer be denied . Lastly , the power of Christ , to whose keeping they are committed , which is vnresistable .

Tim.

What Vse of this point ?

Silas .

First , they are from hence confuted , which say the elect may vtterly and for euer fall from Gods fauour and faith in Christ . Secondly , heere is great comforte to such as haue the true markes of their owne election , to assure vnto them their standing in grace vnto saluation , in despight of Satan , sinne , themselues , and the whole world . For they are by grace of election kept from beeing hardned to destruction .

DIAL . VI.

Verse 7 , 8. The rest were hardned , as it is written , GOD hath giuen them the Spirit of slumber , eyes that they shoulde not see &c.

Tim.

WHat is the sum of this Text ?

Silas .

That the rest of the Iewes , whom God had Summe . not elected , were hardned by the iust iudgement of God , as he proueth by a testimony & oracle of holy Scripture .

Tim.

What be the parts of this Text ?

Silas .

Two : First , a proposition ; The rest were hardned , namely , so many as not being freely chosen of God , did Parts . not obtain Christ and his righteousnesse vnto saluation , all the rest besides these were blinded . Secondly , a proof out of holye Scipture , to confirme the hardening of the Iewes : it proueth two things , not only that many Iewes were hardned , because the Scripture had foretold it ; but whence this hardnesse came , or what was the maine and highest cause of the blindnesse and hardnesse of this Iewish people ( to wit ) the singular or speciall iudgement of God , so appointing , so foretelling , yea , and so working it in time : also it sheweth what this hardnesse is , to wit , a spirituall slumber or sencelesse sleepe of the soule , or a shutting of eyes and eares , that seeing and hearing , they should neyther see nor heare vnto their conuersion . Lastly , how long this hardnesse did continue vppon the Iewes , namely , euen from Esay his time vnto the present time wherein the Apostle wrote ( vnto this day ) which must be referred vnto the end of verse 7. the rest cited out of Esay , being enclosed in a Parenthesis .

Tim.

What signifies the [ rest ? ]

Silas .

The other Iewes which did not belong to the election of Grace , but were reprobates and reiected of God .

Tim.

What is meant by hardning ?

Silas .

It signifies properly the thicke skinne of ones hands or feete , with trauell or worke , which is so barked or stifned , as if it were pierced or pinched , yet it is not felt : but by translation from the body to the soule , it signifies the stubbornnesse or obstinacie of mans heart resisting in his wit and will the word of God . This stubbornnesse is noted in Scripture by sundry similitudes , as of a stone , of an Iron sinnew , of a brazen forehead , of an heart of Adamant , Ezek. 11 , 19. Esay 48 , 4. Zach. 7 , 12. Heere in Zacharie , as also in that place of Esay , there is a plaine description of an hard heart . Sec Verses 11 , 12 , of Zachary .

Tim.

How many kindes of an hard heart be there ?

Silas .

Two : one Naturall , which all men bring from the wombe , called a stonie heart by Ezekiel in chap. 11. verse 19. for all men from their birth are enclined to the disobedience of God , being sinners and enemies , vngodly , and the Children of Gods wrath . Secondly , there is an habituall hardnesse which is gotten by long custome of sinne , which for a time takes away both the feare and feeling of sinne . This is common both to elect and reprobate , but with great difference . For hardnesse of heart in the elect , before their conuersion is totall and temporary , it wholly possesseth them , but it continueth onely vntill their calling ; after that their hardnesse is partiall , mixt with tenderncsse and softnesse of heart , as in Dauid and Peter : but in the reprobate it is totall and perpetuall , so as they remaine wholly obdurate and obstinate till their death , as did Cain , Esau , Pharaoh , Iudas , and these refused Iewes heere spoken of . And this last hardnesse is that which is heere meant in our text , which is both of the whole heart , and final , or for euer . For this onely is peculiar to such as be not elected , as the nearest & iust cause of their destruction ; which is inflicted vpon them , not so much for sinne , as for beeing hardened in sinne for their impenitency in sin , to the end of their life notwithstanding al means vsed to soften and cause them to relent and turne to God from their sinne .

Tim.

But it should seeme , that fewe or no men are whollie hardened , because Pharaoh yeelded , and desired Moses to pray 〈◊〉 . for him , Esau wept , Achab put on Sacke-cloath . Also , of Iudas it is written that hee repented , and that Foelix trembled , and Balaam wished , that hee might dye the death of the righteous .

Silas .

These were but sudden motions in the wicked , Solution . which lasted not , like vnto flashings or lightnings . Secondly they proceeded not from a soft and brokenhart , but from slauish feare and dread , or present smart of diuine iudgement . Thirdly , that beeing once ouer , they returne to their former wickednesse and contempte of Gods will , as Pharach did , and Felix , and the reste of them , &c.

Tim.

What is the Doctrine out of these words ? Doctrine .

Silas .

That finall stubbornenesse in sin , when a sinner obstinately continueth till his death in one , or more knowne sins , is a certaine marke of distinction betweene an elect childe of God which shall bee saued , and him which shall be for euer condemned , as appeareth Rom. 9 , 17 , 18. Math. 13 , 15. Iohn 17 , 11. 1 Iohn 5 , 18. The Reasons heere of be , because it is neither sinne , nor the Reasons . number , nor the long continuance in them , that makes the actuall difference . For in all these things , many of the elect and reprobates are like ; therefore that which doth it , must needes be this vniuersall and finall hardnesse of heart , vnto which reprobates are giuen ouer , and so are not the elect . For whome God elects , into their hearts he puts his Spirit , which changeth their stony hearts into fleshy , being made pliable by his will : but the rest ( as our Text is ) they are hardned and left in their naturall corruption , to persist in it to death ; and this is the second reason of the doctrine , that the elect haue their natural stubbornnesse corrected by the Spirit of sanctification , which altereth and reneweth them vnto the obedience of the word , 1 Pet. 1 , 2. 2 Thess. 2 , 13.

Tim.

What profit are we to make of the knowledge of this Doctrine ?

Silas .

It may serue to keepe vs from rash iudgement , Vse . that wee neuer giue finall sentence vppon any man , to brand him for a reprobate ; for who can tell if a wicked man will so continue vnto the end of his life ? some haue beene called at the ninth houre of the day , some chaunged at the eleauenth , and one ( to wit the Theefe on the crosse ) conuerted at the twelfe and last houre . Secondly , heere is a warning to all Christians , aboue all thinges in the world , to striue against hardnesse of heart , and to labour for soft and obedient hearts ; for as this latter hart Ezek. 11 , 19 , 20. ( to wit ) when it is mooued and bowed by God to follow his worde , is the greatest blessing , being the peculiar note of the Childe of God , and a speciall fruit of the Couenant ; so the other ( to wit ) a stiffe and vnyeelding heart , is the greatest curse , beeing the marke of cast-awayes and reiected persons ; vnto which euery man is so much the nearer , the nearer he is vnto hardnes of heart ; and so much the further off , the more softe and contrite his heart is .

This admonition will be found so much the more needfull , if we duely consider with our selues these two things . First , that we liue in times of exceeding great case , plenty , and prosperity ; by which meanes the heartes of men are most vsually hardened and made forgetsull of God : as it is written , Deut. 32. 15. of the Israelites , when they were full and well fed , they forgot the strong God that made them , and prooued like the vngratefull Horse , that spurneth and kickes at his maister that fedde him . Secondly , that this iudgement of hardnes of heart , hath generally ouerspread most men which nowe professe the Gospell , all places being full of wilfull sinners , which haue hearts as hard as the flint , or the smithes anuell , or the adamant ; such as no meanes , faire nor soule , either benefits or afflictions , thretnings or promises , can either breake or somuch as bend them . The very word it selfe , which should be the meanes of softning them , through their owne mallice , prooues a greater meanes to harden them . Therefore in this generall hardnesse of hearte , there is the more cause for all men to take heede to themselues to preuent it in themselues by all good courses : as namely , besides the constant vse of the publike workes of religion , prayer , sacraments , the word read and preached : these foure things following , are to be done of all which desire to escape an hardned heart . First , in time of any affliction to worke their hearts earnestly to feele Gods displeasure in it , and their owne sinnes which procured it , alwayes begging that euery affliction may be effectually blessed , to the humbling of their hearts . In time of their prosperity , dayly to confesse their knowne sinnes particularly vnto God , with great griefe for the offence of God in them all and euery one of them . Then to meditate often and earnestly , of Gods iudgements against sinne in this worlde and in hell : also to meditate of the passion and death of Christ crucified , of their owne mortality and death , of the day of iudgement . Lastly , to inure themselues to mourne as well for their small as great sinnes , and to auoyde diligently 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.

WHat 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 Doctrine . 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 Resaon . 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 Doctrine . is sufficient to confirm all doctrines of godlines . Paul and other pen-men of the worde , vse no other proofe of Reason . 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 Holy Scriptures are so tempered , as that is plaine in one place which is dark in another . Aug. 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 It is lawfull for vs to 〈◊〉 something in mens writings , if they haue otherwise writ ten then the truth will beare . Aug. 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 , Interpret . 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 themselues 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 Doctrine . 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 Doctrine . 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 children 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 Reason . 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 Tradidit Robo . am in 〈◊〉 〈◊〉 , Sicut Deus tradidit 〈◊〉 〈◊〉 〈◊〉 pseudo 〈◊〉 Aug. 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 vnder his snaresat his pleasure , whatsoeuer they thinke to the contrary , 2 Tim. 2 , 26. Secondly , it warnes all Christians greatlie to feare God , which hath such fearefull executions of his anger . Who wil not be afraid to disobey the word of that God which for the cup of mercy , truth , and sounde Doctrine being dispised , can giue men to drinke a cup of fury , of error , and madnesse ? Not that hee powers into men any naughtinesse , but stirs vp that which before lay hidden , & which causeth sinners to drinke in more sin greedilie , and to delight in doing euill , with continuall thirst in such poysonfull and deadly cups .

Silas .

Proceede now to the second part of the description of an hard heart , and tell vs what it is to haue eyes where-with one cannot see , and eares wherewith one cannot heare ?

Silas .

To haue eyes and eares vnfit to see and heare , or such eyes and eares wherewith they were not able to see and heare , as in Math , 13 , 15. eares dull of hearing , and their eies heauy and shut , as in Esay 6 , 10. and 29 , 10. Men vse to say , As good neuer a whit , as neuer the better : so as good not to see or to heare , as by hearing and seeing to be neuer the better . But this is not altogether to be meant of bodily eares and eyes , but by a metaphor which translateth to the soule , that which is proper to the body : and then eyes and eares doe signifie here , such a minde so blinded with ignorance , as it cannot knowe the true doctrine of saluation , and such an hearte as cannot obey the Gospell . The summe then heereof is thus much , that the reprobate Iewes , though they had eares and did heare Gods word , and eyes to see Gods workes , with the sence of the body ( for they heard Christ and his Apostles , and saw their myracles , ) yet not all with the assent of the Soule ; which was so farre from taking any profit to amendment and saluation , by that which they saw and heard , as they became rather blind in their vnderstandings , and in their wils more peruerse and obstinate .

Tim.

What are the parts of these latter words being thus opened ?

Silas .

Two parts or things to bee obserued . First an vndeserued mercy . Secondly , a iust and sharp punishment .

Tim.

Wherein did mercy 〈◊〉 goodnesse shine forth towards the reiected Iewes ?

Sil.

Foure wayes : First in this , that their power of hearing and seeing was not taken from them . This mercy though it be contemptible because it is common , yet it is a great mercy , as would bee well perceiued and felt , were any of vs depriued of those corporall faculties . Secondly , there was affoorded them the best obiects of sight and hearing , to wit , the word of God which the Prophets first , and after Christ declared to them , thereby calling them to repentance and faith . Also many and most excellent myracles , of healing the sicke , quickning the dead , restoring sight to the blind , &c. Besides innumerable works of creation and gouernment , ( I say ) workes both of mercy and iustice , ordinary and extraordinary , which were continually before their eyes , to moue and stir them to God-wards . Thirdly , that the things which they did heare and see , were not onely wonderful and singular , but also that oftentimes and not seldome , they did see and heare them , which is signified by the doubling of the verbe , Math. 13 , 14. In hearing , they shall heare . For whensoeuer a verbe is put before , and thereunto is added an infinitiue moode , ( beeing turned by a gerund ) thereby is signified an often and vehement action . Lastly , that besides these externall means offering grace to them , they had inwardly engrafted into them , some iudgement of conscience , and there was giuen them some light of vnerstanding , which none can deny , but that they are the good gifts of God .

Tim.

But alas they had no profite by all these , but hurt rather .

Silas .

It is true that they had no profite by them , but it was through their own default : but as the sunne is no lesse glorious and bright , because weak eies are offended therwith , nor a plaister or oyntment lesse precious , because it preuailes not to health . So Gods good guifts , his good word and workes are not the woorse to be esteemed , because they did not benefit such as had them . For as the vncurablenes of the wound or disease , may make the Phisition or medicine frustrate without verbue , which yet loose not their value : so obstinate maliciousnes of the heart in wicked men , maketh voyde Gods mercies , which yet in themselues be such as deserue to be loued and praised .

Tim.

What is the doctrine from hence ?

Silas .

That there be no castawaies so wretched which doe not in some sort tast of Gods mercies , as may appeare by Psalme 145 , 9 , also by Rom. 2 , 4 , 5. and by Heb. 6 , 4 , 5 , 6. Euen such as blaspheme the Spirite by malicious hating and reproaching the known truth of the Gospell , yet haue plentifully and diuersly felt Gods goodnes : yea the diuels are not without some sence of it , in that they are spared from their full torments , til the time of fianll iudgement . Art thou ( say they to Iesus ) come to 〈◊〉 vs , before the time ? Mat. 8 , 29. see Ephes. 2 , 2. Also the bodyes of the wicked lye in the graue vntill the day of iudgement , without any paine , which is Gods great mercy . The reason Reason . of this doctrine is to take from the wicked which shall perish , all excuse ; this reason is laide downe in Rom. 1 , 20. The heathens had some knowledge of God by his creatures , to leaue them without defence and apology , least they should say ; We knew nothing of God , had wee not beene ignorant , we would 〈◊〉 liued better . And secondly it serues to commend the very great kindnesse of God to vs for our imitation , as in Luke 6 , 35 , 36. Mathew 5 , 45.

Tim.

What is the vse of this doctrine ?

Silas .

It doth reproue such as doe euilly entreate Vse . Gods children , vsing them without mercy . How farre vnlike be these to God , who hath mercy euen towards such as be not his owne , but are vngodly , sinners , yea enemies , and strangers from him ?

Tim.

What was the sharpe punishment obserued in these last words ?

Silas .

To take no fruite at all , but harme rather , by that which these men heard and saw , euen a farre greater Doctrine . blindenes and obstinacy both of minde and heart , which What a feare fullheauy punishment it is to haue an heart hardened . are more besotted , dulled , and indurate or hardened by the doctrine and actions of God . And it is so much the greater , because wicked men feele it not , it being such a greeuous curse and iudgement , as there is none to bee matched with it for horror , no not sicknesse , plague , nor deafenesse , nor lamenesse , nor imprisonment , nor banishment , nor dearth , nor languishing death , nor cruell bodily torment , nor any other iudgement whatsoeuer , can bee compared with a deafe and blinde soule , ( that is to say , ) with an hardened heart , when it is the punishment of former disobedience and sinnes . My reasons heereof Reasons . be , first , because this punishment is spirituall , and hath in it the death of the soule by punishing sinne with sinne . Secondly , other punishments haue with them desire of release , so hath not this . Thirdly , it is an high ready way to that vnpardonable sinne , Marke 3 , 29. Fourthly , all other punishments may be and are inflicted though not without paine , yet without sinne : but in this , there is alwaies an addition of sin , both of greater corruption and guilt , and withall a greater desert of punishment . Fiftly , it is the peculiar marke and note of the childe of perdition , as a broken and contrite spirit , is a sure note of the childe of God , Rom. 11 , 5. Ps. 51 , 19. Sixtly , it doth in the end most certainly bring men , not onely to temporall destruction , but to eternall death , Deut. 2 , 30. Ro. 2 , 5. 1 Sam. 2 , 25. Rom. 9 , 17. Lastly , both some of the heathens haue acknowledged the truth of this , as Sophocles in Aiax , & some of the Iewish Rabbins , as Rabbi Kimchi , for so much Maister Peter Martyr testifieth in his Commentary vpon this Text.

Tim.

What profit is to be made by the knowledge of this trueth ? Vse .

Sil.

First , it teacheth , that all good things turn to the hurt and damnation of the wicked . Secondly , it sheweth the strange blockishnesse of those wicked men , which are vnder such a sharpe and bitter scourge , without all sence and dread of it , like drunken men which are asleep in the top of the Mast , 〈◊〉 the ship is ready to be drowned with a great tempest . Moreouer , it must mooue the godly to compassion towardes such as they may suspect or see to bee stricken with this iudgement of blindnesse and hardnesse : Men pitty such Malefactors as they see drawne vppon hurdles to Tiburne : but to see so manie men to be hardned in vnbeleefe and sin , deserues much more commiseration . Thirdly , it admonisheth all Christians to beware of this punishment , to feare it long before it come , and to shun all such meanes and wayes , by which men vse to fall into it : as first , ignorance of Gods will reuealed In his word , Ephesians 4 , 18 , 19. especially where it is ioyned with careles contempt of knowledge Prou. 1. Secondly , ordinary and daily disobedience to the word in such things as are knowne to men , especially if it grow to a hatred of the Ministers and admonitions by them giuen , as in Ahab and Herod toward Elias and Iohn Baptist. Thirdly , vnbeleefe or distrust of Gods promises , Heb. 3 , 12 , 13. Fourthly , couetousnesse & immoderate desire of riches , Math. 13 , 22. Luke 6 , 14. Lastly , pride of hart , which where it raigneth , it euer causeth the sinner to resist God , as is to be seene in the example of Pharaoh , & Nabucadnezzar , who would not obey the commandement of God , because they were high-minded .

Tim.

What profit is to be made of these things ?

Silas .

First , it must serue to warne vs all , that as wee tremble at the iudgement of a hard heart , so especially we labour against these forenamed sins , euen against the very first motion of them , beeing greatly humbled that we haue so farre proceeded in them .

Tim.

Let me heare some of those signes by which men may know whether they be neere vnto , or within this iudgement of an hardned & slumbering minde ?

Silas .

They are principally these foure : First , to be vtterly without feeling or feare of this punishment : such as neuer thought of it to feare and shun it , are vndoubtedly caught by it , their consciences are benummed & blinded . Secondly , to heare the word without sound affections , as of feare , griefe , ioy , hope , loue , according to the matter . Thirdly , when after plaine & often warnings by the word , there followes no amendment , Pro. 1 , 21 , 25. Zach , 7 , 9 , 10 , 11. Psal. 50 , 16 , 17. 2 Chro. 36 , 15 , 16. Lastly , when neither Gods seuerity can terrifie , nor his kindnesse mollifie the heart , being like the foole spoken of by Salomon , which though he should be brayed in a Mortar , yet will learne no wisedome ; or like restiue wel-fed iades which spurne against their feeder , Deut. 32 , 15 ,

Tim.

How may we apply this to our profite ?

Silas .

If we be stirred vp by it to enter into a serious examination of our owne hearts , whether these tokens belong to vs , that we may heartily thanke God if wee finde ourselues free , and speedily repent if they haue taken any hold of vs .

Tim.

You haue told vs what hardnesse of heart is , and also what manner of iudgement it is , but now declare from whence it comes , that the wicked are blinded in vnbeleefe and sinnes .

Sil.

There be three maine causes of hardnesse of heart : First , the wicked themselues . Secondly , Sathan . Thirdly , God . The wicked harden themselues as authors by wilfull resistance . Sathan hardeneth as a tempter , by inspiring vncleane thoughts ; and God as Iudge , by punishing . God when he hardens is author of the punishment or iudgment , but not of the sinne . The Diuell when hee hardens is author of the sinne , but not of the punishment , but man is author of his owne punishment through his sinne and contempt of the word .

Tim.

How proue ye that the wicked are causes of their owne spirituall blindnesse and obstinacy ?

Sil.

First , it is expresly saide , that Pharaoh hardened his heart , Exodus 8 , 15. When Pharaoh saw that hee had rest , be hardened his heart or made it heauy . Againe , it is written in the Prophet Hosea , Chap. 13. verse 9. O Israel , thy destruction is of thy selfe ; which proueth plainely men to bee the proper causes of all the euill that commeth to them , eyther in this world , or in the next . Lastly , in Mat. 13 , 15. and Acts 28 , 27. The blame of hardening is laide vpon the vngodly them selues , who winked with their eyes , least they should see : hereby giuing vs to vnderstand , that those thinges which they saw against their wils , they made as though they did not know them , they saw and would not see , they were wilfully blinded , their owne peruersenesse & corruption is the cause of their blindnesse in soule , and of hardnesse of heart , Mat. 23 , 37. Heereunto accordeth learned Augustine , Pharaoh ( saith hee ) hardened himselfe by his owne free will . And againe in his booke de 〈◊〉 : & gratia , Chap. 4. he saith , mans heart being infected from his birth , whatsoeuer more hardnesse falleth out after that first corruption , he suffereth it righteously and deseruedly . And againe , whensoeuer wee reade that men were hardened , or had their eyes shut , or eares made heauy , let vs not doubt ( saith he ) but that their sinful deseruings were such before , as made them worthy of that punishment which followed in his booke de lb. & gratia ; This sheweth this ancient father to haue beene of this iudgement , that euill men were themselues the principall and proper cause and procurers of hardening their owne hearts . As an hot burning coale or fiery Ouen and Furnace sendeth foorth sparkles , so the corrupt heart of man sendeth out those wicked effects in sinfull thoughts and actions , which causeth and makes his heart more obstinate and repugnant vnto God .

Tim.

What profite is to be made of this point ?

Sil.

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 Sin is of God as a recompence , not as an offence : as a retribution , but not as a transgrescion . 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 , nor make his hearte hard or blinde , which before did see and was soft : yet hee doth not tame and soften them ; and he is sayed to harden whome he doth not mollifie . Yet he doth not only forsake the sinner , which had before forsaken him , depriuing him of his grace , but also deliuereth him vp to Sathan and his owne malice , to be ruled thereby ; as a malefactour is put ouer by a Iudge into the hands of an executioner ; besides , he both 〈◊〉 occasion of stumbling vnto them , by presenting many 〈◊〉 vnto them , and disposeth their sinfull thoughts and deeds vnto the praise of his owne Iustice , to their deserued confusion : for , as he worketh in the hearts of the godly , to encline their thoughts to good workes , according to his mercies ; so hee workes in the willes of the wicked , to encline and order them vnto euill actes , according vnto their owne merites , either by secret or manifest , but euer by iust iudgement .

Tim.

What Vse is to be made heereof ?

Silas .

It confutes such , who to excuse God , do therefore say , that he doth permit and suffer the euill of sinne to bee done , contrary to the plaine phrase of Scripture , which ascribes an actiue power to God , as a soueraigne Iudge . Secondly , it must mooue all to feare God , who can sinite tho heart spiritually and dreadfully , Quis non contremiscat 〈◊〉 has 〈◊〉 Dei iudicia ? faith Augustine . Who woulde not shake and tremble at these horrible iudgements of God ? at the due consideration of them , it might euen 〈◊〉 our flesh to quake , and rottennesse to enter into our bones , as it is saide of Habbakuk . He must haue an heart of flint who is not moued with them .

DIAL . VIII .

Verses 9 , 10. And Dauid sayth , Let their table be made asuare and a 〈◊〉 , and a flumbling blocke , euen for a recompence vnto them ; Let their eyes be darkened that they see not , and 〈◊〉 〈◊〉 their backe alwayes .

Tim.

WHat is the drift and end of this Scripture ?

Silas .

To prooue the relection of the Iewes , Scope . 〈◊〉 〈◊〉 and their blindnesse thorough which they did not receiue Christ and his Gospell 〈◊〉 wilfully contemned it , being wholly possessed with a Spirite of slumber . And this Paul proues by a testimony out of the Psalme 69 , 22 , 23. wherein Dauid bearing the person of the 〈◊〉 ( of whom he was a Type ) dooth complaine of the extreame iniuries and oppressions wherewith the Iewes ( his owne people and countreymen ) should vexe Christ . Amongst other things , that they should mingle his meate with gall , and Vineger with his drinke : and now in this Texte , by way of imprecation or curse , hee prayeth for Gods horrible wrath and punishment to come vpon them ; and namely , that their mindes might be spoiled of all iudgement and discretion , to discerne or choose thinges ; and their bodies of all strength , that they might be able neuer to attaine good thinges desired , nor to hurt the godly ; and their life to be voide of all comforts , that al their most pleasant things might be turned to their destruction . Now the holy King Dauid hauing by a propheticall spirit prayed for such miseries to the Iewes they must be fulfilled : therefore , the generall vnbeleefe and hardning of the Iewes , is no incredible thing to be wondered at . Note , that though Paul changeth some words , yet he holdeth the sence like an Apostolicall Prophet , keeping and explaining the meaning by alteration of words .

Tim.

What things are to be considered in this Text , cited out of the Prophet Dauid ?

Silas .

Two things ; First , the parts or seuer all kinds of Parts . punishment . Secondly , the equity of the punishment wished vnto the malicious Iewes , for resisting and resusing Christ the redeemer of mankinde .

Tim.

What is the first kinde of punishment ?

Silas .

That their Table may be made for a snare .

Tim.

What signifies the Table ?

Sil.

It is a figuratiue and borrowed speech , signifying all things where in the Iewes delighted and tooke pleasure ; because men who bee rich and great , doe furnish their Table with goodly delicacies , meats , and drinkes , pleasant to the taste and sight : also , for that men come to the table to be refreshed and merry . Hence it signifies whatsoeuer is acceptable and delightful vnto vs , giuing vs contentment and comfort in this life ; I say , that by a Synecdoche , the Table importeth riches feasts , prosperity , peace , and publicke estate ; yea all their spirituall and temporall blessinges , as Scriptures , Sacrifices , Temple , or whatsoeuer they had which was good , prosperous , and glorious , ( as Chrysostom , Caluin , Peter Martyr , and Paraeus expounds it : ) he prayeth that all this may be turned to their hurt , ruine , and downfall .

Tim.

By what comparisons is this hurt and ruine set forth in our text ?

Silas .

By three similitudes : First , of a snare wherein Birds are taken when they thinke to feede . Secondly , of a net or trap , such as wilde Beasts are caught in . Thirdly , of a stumbling blocke or stone , whereat blinde men or drunkards do stumble and fall . This first punishment , how it is fulfilled in the Iewes , experience of many hundred yeares , haue made it so plaine to all men , as it needeth no proofe at all . For all men know what was the name , dignity , renowne , glory , riches , priuiledges and benefits bestowed on that Nation ; and now what calamities of body and soul they are tormented with , being plagued with extreame infamy and indignity , being vagabonds , hatefull to God and all men : their wealth or whatsoeuer may make for their welfare , beeing made their snare to entangle them , whiles they are banished in sundry countreyes , and cruelly slayne for their Riches sake .

Tim.

What is our Doctrine to bee learned from this first Doctrine . punishment ?

Silas .

That vnto wicked men which are Gods enemies , their most deare and precious things are made the meanes of their owne destruction : howsoeuer they lifte vp their hornes , and exalt their heads on hie , and flourish like a greene Bay tree , and seeme to be rooted in prosperity , as though they should neuer be remooued , yet it is certaine , that whatsoeuer is giuen for their benefit , shall be conuerted to their bane and mifery . The reason hereof Reason . is , because they do abuse Gods gifts by pride , Wantonnesse riot , and excesse : or else , by couetousnesse and vsury , cruelty , and oppression . Hence it is , that God in his iudgement wil at length destroy them , & bring them to sudden and horrible desolation ; as it hapned to these Iewes , and to Balthazar in Daniell , to the rich man in the Gospell : and to Caesar Emperor of Rome , who was slaine in the Senate , where ( his Table ) his glory was : and to Absalon , who was hung vp in his lockes wherein hee delighted , as a man doth in his table and dainties .

Tim.

What profit is to be made of this point ?

Silas .

It teacheth the forcible poyson of sin , when it Vse . is continued in , changing the nature of things , making that hurtfull which is healthful in it selfe ; as the Gospel to be a sauour of death , the Sacraments a iudgement , 1. Cor. 11 , 24. Christ a rocke of offence , 1 Pet. 2 , 7. a Table a place of safety and security , of mirth and friendship , to be a snare and trap , and an occasion of ruine . Secondly , it teacheth also the condition of such as liue in the seruice of sinne , without turning to God , to be most vnhappy ; to whom all things , not sinnes and afflictions onely , but Gods gifts and blessings also , shall bee turned vnto their euill both temporall and eternall . Thirdly , it serueth as a bridle to restraine the children of GOD from fretting and repining at the great welfare of the vngodly liuers . If 〈◊〉 , Iob , and Dauid , repined and grieued at the prosperity of sinners , let others feare a fall , where such Saints so strong did stumble . See Psal. 37 , 1 , 2 , 3 , &c. Let God alone with them , and bee not troubled about them . Fourthly , it makes much for the consolation of the godly , to whom not onely things desirable & good , but euen hard , vnhappy , bitter , and deadly things , shall turne and become wholesome and good ; as sickenesse , weakenesse , pouerty , imprisonment , banishment , infamy , and death , &c. All things shall worke together for good to such as loue God , Rom. 8 , 28. The reason is , because Christ by his crosse , hath sanctified the crosses of the faithfull , and pronounced them blessed which mourn and suffer , Mat. 5. therefore Christ by death was broght to his resurrection and glory , so his Apostles and other professors by most cruell Martyrdome , haue had theyr faith tried as Golde in the furnace , and haue been translated to eternall blisse and glory in heauen . Lastly , it warneth all men to pray God earnestly to blesse his benefits vnto them , that as they are good in themselues , so they may proue good to the possessors of them .

Tim.

Come now to the second punishment , and tel vs what it is ?

Silas .

The blindnesse of vnderstanding in Heauenlie things , [ Let their eyes be darkned . ] This is a speech borrowed from the body , and applied vnto the minde , which is ( as it were ) the eye vnto the soule . The darkening of this eie , signifies the taking away of vnderstanding from the Iewes , making them witlesse and blockish , that they might see no more in the matters of God , and of saluation , then a blinde man can see at noone day in worldlie matters .

Tim.

What is the Doctrine which doth ar se now out of these words thus openad ?

Silas .

To bee depriued of the vse of vnderstanding in Doctrins . things pertaining to God , is a dreadfull iudgment . The proofe heereof , is from Deuter. 28 , 28 , 29. where GOD threatneth the disobedient to his Lawe , to smite them with blindnesse and with astonishment of heart , that plaine and easie , and familiar matters should be as harde and obscure vnto them , as the Sunne is darkesome vnto him that lacketh his sight . Example of this iudgement , we haue first in Pharaoh , who hauing disobeyed Gods warnings , bidding him let the people go ; and after many and most sharpe plagues , hauing hardned his heart against Gods knowne will , was stricken iustly of GOD with such a spirituall madnesse , as hee was not able to perceiue it to be a sinfull and hurtfull thing vnto him , to keepe the children of Israel still in his land ; but after hee had let them go , he wold needs obstinately follow them vnto the red Sea , which was the destruction of him and his people . Likewise , the Pharisies had their mindes so darkened of God , as they could not discerne any sinne or danger , in putting to death Iesus , though they had often felt that he had done them no euill at al , but much good , and in their presence had many wayes and manifestly witnessed ( by his life , doctrine , patience , myracles ) both the innocency of his manhood , & the truth of his Godhead . A certaine shadow of this iudgement , we haue set forth in the Sodomites , Gen. 19 , 11. who being smit with blindnesse , did in the day-light euen grope after the doore of Lot his house . If wee do account it a verie great euill to haue the eyes of our bodie put out , then to bee depriued of the light of vnderstanding , must bee a more heauier iudgement and calamity by how much the soule is more excellent then the bodye , and the benefit of inward vnderstanding is greater and more necessarie then the profit of an outward and fleshly eye .

Tim.

How may Christian ; edifie themselues by the knowledge & meditation of this Doctrine ?

Sil.

First , in respect of themselues , it must stirre them vp vnto thankefulnesse , to blesse God for clearing their eyesight by the Spirit of Wisedome . Also to pray vnto God for the continuance and encrease of it , and to be deliuered from the iudgement of a blind heart . Lastly , that to this end they endeauour alwayes to glorifie God by their knowledge , by turning it into practise and actions . Now in respect of others ; to take compassion of such as are vnder this iudgement . For if wee will pitty poore blinde men which cannot see their way ; and Idiots or fooles which lacke the vse of naturall reason : much more we ought to greeue for such as haue lost the vse of spirituall vnderstanding , not being able to see the way vnto saluation : and take it for a surety , that hee hath a verie 〈◊〉 heart that cannot mourne for such , or at least bee ḡrieued , for that his heart is so hard .

Tim.

What was the third punishment ?

Silas .

The bowing of their backs or loynes , wherein there is another Metaphor , translating that to the soule and the estate of the Iewes which is proper to the body , the strength wherof doth chiefly consift in the backe or loynes , the bowing whereof importeth as much as the weakening or diminishing of this bodily strength : by all which is signified vnto vs , that the malicious Iewes for the contempt of Christ & his Gospell , should loose their whole strength , both spirituall , lacking all endeauour to doe that which is good ; and temporall , hauing their ciuill authority and gouernment taken from them .

This iudgement began to bee executed vpon them before the birth of Christ , when Augustus Caesar was Emperor of Rome ; and afterwards was more thoroughly inflicted , when the Emperor Titus tooke the Citty , burnt the Temple , brake downe their wals , put the people to the sword , and laid all wast , so as there was not any more any face or forme of a Common-wealth amongst them , being vtterly voide of all lawes and regiment , and beeing made vassalles and vagabonds vpon the face of the earth , and so haue remained now fifteene hundred yeares and aboue , which continuance of this iudgement is noted in this word [ alwaies . ] When it had lasted , but 3. hundred yeeres , Chrysostome wondered at this iugdement of God ; how then ought we to be astonished at the consideration of it ? Let vs learne from it generally the extreame fiercenesse of Gods wrath against vnbeleefe , for the which he would so exceedingly and seuerely plague his owne peculiar people : More particularly let vs obserue , that it is a plaine and and a sure token of Gods indignation against any Country , to haue the chiefe props or staies thereof , eyther sore shaken , or wholly remoued , and to become like a tottring wall or broken hedge , for lacke of good lawes , wise Gouernours , the power of the sword , &c. For proofe heere of see Esay 2 , 2 , 3 , 4 , 5 , 6. &c. which should preuaile with vs , to moue vs to be thankefull to God both in word & deed , for that little strength that is left vnto vs , least if we continue in our vnthankfulnesse and sinfull course , we doe worthily thereby prouoke God to bowe our backs and strike through our loynes , and strip vs of all our strength to become not only feeble , stooping , and crooked , but fall downe flat till our enemies tread & trample vpon vs as on myre and dirt in the streete . If God did thus vnto Ierusalem and the Iewes which were great among the Nations , euen his beloued people , whom he had honoured with fame and renowne aboue all people ; yet if hee spared not them for their transgressions , but made their strength to fall , so as they were not able to rise vp , Lamen. 1 , 14 , 15 : then iudge ye what cause we haue to feare the like iudgement whose sinnes are so much the more greeuous then theirs , by how much the mercies that we haue abused are more and greater then were the mercies bestowed on them . Wherefore let vs speedily repent , and turne to the Lord with all our hearts , earnestly praying him to heale our Land , which is sore shaken by the losse of very many worthies in all professions and degrees of men amongst vs : let vs beware least we giue God cause to take vp that complaint against vs , which sometimes hee tooke vp against the Iewes by his Prophet Esay Chap. 57 ; verse 1. The righteous perisheth , and no man considereth in his heart .

Tim.

We haue heard hit her to of the three 〈◊〉 of punishments wished or prayed for against the Iewes , let vs heare what is to be saide touching the equity of these punishments , how iust they be ?

Silas .

That is pointed at , and noted in the worde [ recompence ] in the end of the ninth verse , whereby is signified a retaliation and requitall to the wicked Iewes , that as they had taken pleasure to afflict the righteous and to make all things greeuous vnto them , and especially had persecuted Iesus the sonne of God , giuing him vinigar to drinke , and gall to eate , to vexe him with all : So it was but rightfull that God mete home the Iewes with their owne measure , paying them with their owne coyne , and for a recompence to them , should strike them with blindnes , for sinning against their knowledge , and should make their most pleasant and prosperous things to proue bitter and dangerous ; and finally , should turne their greatest strength to weakenesse and feeblenes , because they had abused it vnto wickednesse .

Tim.

What instructions are we to gather from hence ?

Silas .

First , that it is a righteous thing with God , not onely to punish sinners , but to proportionate the paine and make it like vnto the sinne , as it were eye for eye , tooth for tooth , bloud for bloud , spoyling for spoyling , iudging for iudging , &c. Touching which thing looke more vpon Rom. 1 , 25 , 26. This ought to awake sinners , which haue iniuried eyther God or man , that by hearty repentance they may preuent and turne away Gods righteous recompence . Secondly , from this word ( recompence ) wee learne another lesson , namely that blindnes and ignorance from God , hath not the nature of sinne simply and onely , but of a recompence , when it is inflicted as a due requitall for former sinnes : and in this respect sinne is from God as author , ( to wit ) as sinne hath the condition of a recompence , but not as it hath the quality of a trangression ; for so it proceeds from Sathans suggestion and mans corruption . In sinnes mans euill worke in offending God by breaking the law , must bee seuered in consideration and truth , both from the good worke of God , and his iudgement by punishing offences righteously : which if Papists would confesse , ( for they Lutherans also do much wrong vs in this matter . cannot but see it ) they would cease to slander vs Protestants , by speaking and writing that wee make God the proper cause of sinne ( as it is sinne , ) whereas wee teach that in sinne beside the anomia , which is from man himselfe , there is also antimisthia , which is the proper worke of God .

Tim.

We haue seene what is to be learned from the parts of this text , is there not some thing to bee learned from it beeing wholly considered :

Silas .

Yes , and namely thus much : that sometime , and in some causes , and from some persons , imprecations and curses be lawfull .

Tim.

In whom be imprecations lawfull , and towards whom , in what causes , things , & in what manner ?

Silas .

First , it is lawful in God himselfe the soueraigne Therebe sundry predictions , which are no maledictions . and righteous author of blessings and curses , Leuit. 26. Deut. 28. For God being himselfe most holy , can neyther blesse nor cursse no otherwise but holily . Also in the Prophets and Apostles which had the Spirit of Prophesie , & a warrant by a speciall calling to curse others , it was in them absolutely lawful so to do . Thirdly , in publicke persons , as Magistrates , Ministers , and Parents , it is lawfull conditionally , that the cause of their curse be not priuate , but publickly ( to wit ) Gods glory . 2. that their affections be not partiall nor maliciously distempered with desire of reuenge . Now for the persons towards whom imprecation must bee vsed , they must bee such as shew themselues to bee desperate and professed enemies to God and godlinesse , such as were Ananias , Simon Magus , Elmas the Sorcerer , the Traitor Iudas , the cruell persecuting Iewes . Thirdly , curses must bee vsed onely in such matters as do concern God or his church . And fourthly , not in those thinges that are eternall ( for no man without peculiar reuelation , may pray for the damnation of any man ) but in things which are temporall , so farre forth onely as they may tend to the saluation of the parties . Finally , as touching the manner , curses are to be wished no otherwise then with this affection of the conuersion of others , expressed or vnderstood if they belong vnto God , or otherwise that they may be confounded .

Tim.

Whereunto may the knowledge of this doctrine helpe and further Christians ?

Silas .

First , to reproue such as rashly out of spleene or choller , do banne or curse either themselues or others , their children or neighbours ; and secondly , to warne them to take care of repenting for that which is past , & hence-forward to take heede how they rush thorough indiscretion or impatiency into such wicked imprecations , least besides the taking of the sacred name of GOD in vaine , contrary to the third commandement , they do puli downe vppon their owne heads these verie curses which they haue pronounced with their owne mouths , as it is threatned in that verie precept ; and as it hapned vnto one Charles Duke of Bourbon , who was slaine with a Gun-shot in the assault of a Towne , as hee had wished vnto himselfe ; and vnto one Henry an Earle of Schuartzbourgh , who miserably perished , being drowned in a Iakes , according to his vsuall imprecations ; and vnto two women in Germany ; whereof the one to get credite vnto her words , did pray that if it were not true which she had spoken , that she might neuer speake , and she was made dumbe . And the other out of choller praying that the diuell would take her sonne , was presently possessed . And lastly vnto the Iewes , who by imprecation cursing themselues and their children , Mat. 27 , 25. they do most wofully lie vnder it vnto this present houre : which shold be of force to admonish all men to auoide prophane cursing ; for such as loue cursing shall bee cloathed with it , and blessing shall be farre from them , as it is written in one of the Psalmes .

DIAL . IX .

Verse 11. I demaund then , haue they stumbled that they 2 part of the Chapter . should fall ? God forbid : but through their fall saluation commeth vnto the Gentiles , to prouoke them to follow them .

Tim.

WHat doth the Apostle now performe in these words , and so following ?

Silas .

Now , he prepareth himselfe a way to exhort the beleeuing Gentiles to modesty ( not to insult ouer the cast-away Iewes ) and to comfort the vnbeleeuing abiect Iewes , not to despaire for their fall , as if they were neuer to rise and be restored . And this he doth vnto verse 33. So as heere the Apostle setteth vpon the other two parts of the Chapter , the one parenetical , contayning exhortations vnto humility : the other , Propheticall , fore telling the reuocation of the Iewes to theyr great comfort .

Tim.

How doth Paul passe forwardes to this exhortatorie part ?

Silas .

By a double Prolepsis , or preoccupation , where he meeteth with , & answereth two obiections which a peruerse cauilling Iewe , might make against his former matter . The first of them is in this 11. verse , to this purpose . What , shall the reiected Iewe alwayes remaine in vnbeleefe , and so perish ? Or hath God cast off so manie Iewes to this end , that hee might vtterly destroy them ? This question ariseth out of the former part of the chapter , wherein Paul had taught two things : First , that som Iewes then liuing , were elect by grace , and shall bee saued . Secondly , that the most part of them were left in vnbeleefe , and should perish and be destroyed . This latter part was proued by testimony of Scripture out of Esay and Dauid , which told before that God would giue them the spirit of slumber , and darken their eyes , and lay a stumbling-blocke before them . Heereupon one might say vnto Paul , Did God this to the Iews that they might stumble and fall , that is , come to ytter ruine and destruction ? Which question , doth not inquire into the intention of the wicked Iewes , what they meant by refusing of Christ , but into the ends of Gods counsell , deliuering them to be hardned , that they might be cast out from Christ and his saluation . What God did respect heerein , is now demanded .

Tim.

What do we learne from this Obiection ?

Silas .

That carnall reason thinketh mans destruction to be the onely and maine end of Gods reprobation ; as if a Tyrant should put out anothers eye , and then lay a blocke in his way to make him stumble and fall , that so he might dash himselfe in pieces . Let vs not maruaile then , if Gods counsell bee charged nowe with crueltie and in-iustice , seeing it was to then euen in the Apostles time .

Tim.

How doth the Apostle answer this obiection ?

Silas .

Two wayes : First , negatiuely , denying this false end of Gods counsell , [ God forbid , ] shewing that it Two ends of Gods counsel in reiecting the Iewes . was not their downfall which God intended . Secondly , affirmatiuely , putting downe the true ends of the same , as first the saluation of the Gentiles : and secondly , the conuersion of the Iewes by theyr example [ But rather , &c. ]

Tim.

What learne wee from the Apostles denying of the thing obiected ?

Silas .

That though the perdition of the vnbeleeuing Doctrine . Iewes , and other enemies of God bee the euents which followeth vpon their eternal reprobation ( for they cannot be saued whom God would not choose vnto saluation , & it is a thing decreed of God , otherwise it could not bee ) yet it is not the end which God propounded onely or chiefly to himselfe , or at all for it selfe . My reasons be , first it is against the nature of God , that he being a most gracious creator , should delight in the ouerthrow Reasons . of his creature . Secondly , it is against the plaine worde of God which saith , That he delighteth not in the death of a sinner , Ezek. 18 , 31 , 31. God forbiddeth vnder a curse , to lay a blocke in the way of the blind , to make them stumble and fall ; therefore it cannot be that God should take pleasure in the stumbling and fall of the Iewes , and to that end should blinde and harden them .

Tim.

But Paul saith , that God appointeth some to wrath , 1 Thessal. 5 , 9. and of olde ordaineth men vnto damnation , Iude 4.

Silas .

Destruction is no end of Gods counsell for it selfe , and as it is such , ( to wit ) the ruine and hurt of the creature , but with relation to some other thing , and as it hath in it respect of good ( to wit ) as it serueth to the manifestation of his high Iustice , and of his power . Rom. 9 , 22. For though there be a supreame good , which is so good as at no hande it becommeth euill ( to wit ) GOD himselfe ; yet there is no extreame euill which hath not some consideration of good , and so it is willed and ordained of God , and none otherwise .

Tim.

What Vse heereof ?

Silas .

It cleares God of tyranny and vnrighteousnes , Vse . and his Ministers from teaching him to be so , when they teach his predestination to hang vpon his owne will as the Soueraigne cause , before and beyond which there is no other : therefore let iniquity stop her mouth , and let God be confessed to be holy in his wayes .

Tim.

Come now to the ends for which God reiected the Iew , and tel vs what is meant by Gentiles ?

Silas .

All people sauing the Iewes , the worlde being diuided into Iew and Gentile .

Tim.

What is meant by Saluation ?

Sil.

The doctrine which worketh faith vnto saluation , or which calleth vnto saluation .

Tim.

What is meant by fall ?

Silas .

The losse of Christ his grace and glorie : a most grieuous fall .

Tim.

What is meant by ielousie ?

Silas .

An enuy towards the Gentiles , with an earnest desire and longing to be like them , by recouering their lost estate ?

Tim.

What learne ye heereby ?

Silas .

First , seeing the ends of Gods decree , touching Doctrine . the reprobating so many Iewes , were so holy and good ( as the calling of the Gentiles , and the receyuing in of the Iewes ) therefore his decree ought not to be blamed but extolled rather , because it aimed at most woorthie markes . Secondly , we learne , that out of things most euill , God can draw much good . As the vnbeleefe of the Iewes , and their fall from saluation , is a most grieuous euill ; yet by Gods prouidence , there did spring out of it two very good things , the vocation of the Gentiles , and the conuersion of the Iewes ; which were not meerely executed by Gods bare permission , as if hee onely suffered these things ( as a beholder or looker on ) whereas nothing hapned without his will : but are the happy effects of Gods gracious prouidence , so wisely ordering and disposing their contumacy , as it gaue occasion of opening a doore of grace vnto the Gentiles that they might come in , and thereby at last prouoke the Iewes to seeke their owne restitution vnto their former condition . Thus in the administration of the worlde , Gods prouidence and goodnesse draweth life out of death , and grace out of sinne , and good out of euill , as in the creation hee made light spring out of darknesse .

Tim.

What profit is to be made of this poynt of doctrine ? Vse .

Silas .

That Christians must study how to conuert their How to reape benefit by sin . owne sinnes , and the fall of others to their benefit ; for seeing God purposeth good to some , by the sinne and fall of others , it behooueth vs to consider wisely , howe to conuert our owne falles , and other mens ouersights to our spirituall welfare .

Tim.

What good may wee take of our owne falles , and the falles of others ? shewe vs this more fully and distinctly ?

Sil.

First , our owne sinnes should be a meanes to humble vs . Secondly , to cause vs to be more watchfull . Thirdly , to stirre vs vp more to prayer against them . Fourthly , to a greater strife against sinne , that it preuaile not nor soile vs . And lastly , to a greater compassion towardes our neighbors which haue falne by feeling our infirmities . The sinnes of others shoulde stirre vs vp to more he edefulnesse that wee doe not the like ; also to take occasion of exercising charity in prayer for them , and admonishing of them . Wee had neede to haue skill to knowe how to reape some good of sinne , for wee haue had a great deale of harme by it , euen the offence and displeasure of a good God , the wounding & defiling of our conscience , hurt to our name and estate , danger of perishing to our persons , many miseries , and death in the end ; which should cause vs to feare before sin , and after sin to bee made wary and wise by our owne , and other mens faults .

Tim.

What other things to be learned from hence ?

Silas .

That there is great difference betweene God and Doctrine . men in their manner of gouerning : his wayes & our wayes are not alike ; for he may vse all occasions , meanes , and instruments of doing good , because hee is a most free agent , and cannot bee defiled by partaking with euill ; but men are bound to doe good things by good meanes , Rom. 3 , 5. Wee may not doe euill that good may come of it . Moreouer Doctrine . we learne , that where the Gospell is , there commeth saluation ; for it is both a message of saluation to sinners , and the power of God vnto saluation , Luke 2 , 10. Rom. 1 , 16. Therefore called Gospell , ( that is ) a gladsome tidings , and so it is to all afflicted sinners which feele the burthen of sin and groane vnder it . Lastly , we learne that the prosperity Doctrine . of others , it is the cause of iealousie , and enuy in our selues , the Gentiles good is the Iewes griefe ; which though it be a sin , yet God can and will make good to come of it ; but tho God in his prouidence can dispose faults to very good ends , this must not be any encouraging to offend .

DIAL . X.

Verse 12. Wherefore if the fall of them be the riches of the worlde , and the diminishing of them the riches of the Gentiles , how much more shall their aboundance be ?

Tim.

WHhat doth this scripture containe in it ?

Silas .

An illustration or larger setting foorth of the two ends of the fall of the Iewes , mentioned in ver. 11. viz. the adoption of the Gentiles , and the repentance and conuersion of the Iewes ; this latter hee beginneth within this 12. verse , and the former he illustrateth in the 13. and 14. verses . The reason why he first dealeth with the latter end of Gods counsell by an hysterosis , it is because it seemeth to bee contrary to the former , and therefore hee is carefull to reconcile them .

Tim.

How may these two endes seeme to fight one with another , as mutuall enemies ?

Silas .

Thus , as if the Iewes were cast out of the couenant and Church , to make roome for the Gentiles to come in ; hereof the Gentiles might surmise , that the receiuing of the Iewes should be their reiection and cutting off . For it was likely and might bee feared , that as the falling away of the Iewes , was the occasion of the conuersion of the Gentiles ; so the conuersion of the Iewe , should occasion the falling away of the Gentile . Vnto which obiection , the Apostle answereth negatiuely , denying the obiection ; hee strengthneth his argument from the lesse to the more , thus : If the diminishing and pouerty of the Iewes , bee the riches of the Gentiles , much more shall their plentifull calling be : if their fall do further the saluation of the Gentile , their restoring shall not hinder but further it more . For if God can doe that which is lesse likely , to draw good out of euill ; much more hee can turne that which is good , to the good of the Gentile . Againe , a thing which is good ( as the restoring of the Iewe ) hath a proper inbred vertue , to bring forth that which is good ; but a thing which is euil ( as the fall of the Iewes ) bringeth forth good accidentally , not as a cause , but as an occasion onely .

Tim.

Expound the wordes , and tell vs what is meant by [ fall . ]

Silas .

The casting off of the Iewes from Christ in part , Interpret . and not wholly ; therfore called ( diminution , or minishing ) by which worde wee are not to vnderstand the Apostles , which were but few and abiect , yet enriched the Gentiles by their preaching : but the falling away of the Iew vnto a few & small number : for the most of them refusing Christ by vnbeliefe , the residue were but a few ; and therefore fitly called a minishing , or a diminution , which is not an excision or cutting off the whole , but a decision or cutting a part from the whole .

Tim.

What is meant by [ world and their riches ? ]

Silas .

[ World ] signifieth the Gentiles , so expounded in the wordes following : and the riches of the Gentiles implyeth both the great multitude of the Gentiles called to Christ by the Gospell , and the thing wherewith they were enriched , euen the plentifull knowledge of Christ , and the abundant graces of the Spirite .

Tim.

What signifies abundance ?

Sil.

Two things : First , the great company of the Iewes which shall be called , towards the end of the world . And secondly , the encrease of spirituall graces bestowed on the Iewes in their generall conuersion : So as this is the summe of this whole verse , Seeing the Iewes being fallen Summe . away from God , and brought to a little number , did occasion the plentifull and generall vocation of the Gentiles vnto grace , therefore the Iewes themselues beeing generally called , and abundantly blessed with the riches of Christ , there shall most certainely thereby come great good to the Gentiles .

Tim.

Let vs now see what doctrines doe arise out of this 12. verse thus expounded .

Silas .

First , we learne the exceeding great seuerity and most sharpe wrath of God , in the great fall and misery of Doctrine . the Iewes , his owne and onely people , for many thousand years endowed with innumerable priuiledges , as in Rom. 9 , 5 , 6 , 7. yet the greatest part of the whole Nation was fallen from God into extreame desolation . The reason Reason . heereof , is the malice and infidelity of the Iewes striuing against Christ the Sonne of God , and his Gospell preached by himselfe and his Apostles , and calling them sweetly vnto saluation , see verse 20.

Tim.

What vse is to be made of this doctrine ?

Silas .

It warneth all men to stand in awe of Gods seuerity , Vse . and to keepe from sinne , through feare of his iustice , Psal. 4 , 5. How will he spare thee , when hee did not spare a whole Nation ? how will hee pitty a wilde branch , which did cut off the true Oliue ? Therefore feare him all yee people , because he iudgeth without respect of person , 1. Pet. 1 , 17. The second vse is to exhort vs to beware as of all sinne , so chiefely of vnbeleefe , which thrust Adam out of Paradice , the Iewes out of the Church and out of heauen too , and tumbled them downe to hell , Reue. 21 , 8. Vnbeleefe most dishonoureth God , most hurteth men , beeing the roote of all sinnes , and cause of temporall and eternall torments : therefore we ought much mislike it , and mightily striue against it .

Tim.

What is the second doctrine ?

Silas .

That the Iewes shall be restored to grace towards , Doctrine . the end of the worlde , and that not by two or three , or a few , but by great companies . As the whole nation in a manner departed from Christ , so in a manner shall the whole nation returne to him : the proofe heereof is in this verse , in the word [ abundance , ] and in verse 26.

Tim.

What profit is to be made heereof ?

Silas .

It commends the immeasurable mercy of God in deliuering such a rebellious and forlorne people . Secondly , his incredible power , beeing able to call vnto Christ a people that despised and strongly resisted him , as if he should raise the dead out of the graue . Lastly , seeing God is willing to pitty them , it behoues vs so to doe , and earnestly to pray to God for their recouery , and not to despaire eyther of our selues or others , beeing very greeuous sinners before God .

Tim.

What is the third doctrine ?

Silas .

That the true riches of a Christian is not in gold Doctrine . or siluer , &c. but in the multitude of the faithfull , and plentiousnesse of Gods graces in them , 1. Cor. 15. Ephe. Reason . 3 , 16. Reue. 3 , 18. The reason is , because all other riches are earthly and vanishing , but these are from heauen , and therefore euerlasting .

Tim.

What is the vse of this doctrine ?

Silas .

It serues to call our mindes from corruptible riches , Vse . to fixe them vpon incorruptible , to labour to bee rich in Christ , not to the world , as Christ counselleth , Mat. 6 , 19. Lay not vp treasure , &c. Secondly , to strengthen those in their good resolution , which for the riches of Christ haue learned to contemne the world , for they haue with Mary chosen the better part , which shall neuer be taken from them .

Tim.

What is the fourth doctrine ?

Sil.

That the conuersion of one hindereth not the conuersion Doctrine . of another , but rather much furthereth the same ; as it is written of the Gentiles , that it shoulde much helpe their saluation , to see the Iewes generally conuerted . In the state of this worlde , the preferring of one often crosseth the preferment of another ; but it is contrary in the state of grace . The reason is , because the more be conuerted , Reason . and the more full the body of the Church is , they doc the more abound in mutuall help . As in an army amongst many Souldiours , one succoureth another ; and amongst many trauailers , one encourageth another .

Tim.

What fruite may wee reape by the knowledge of this trueth ?

Sil.

It serues to prouoke all Christians to pray and seek Vse . for the turning many vnto God , that they may be the stronger . Secondly , to praise God heartily for such as bee called out of darknes to light , as Paul often doth for the Gentiles , whereof see the proofe in his Epistles to the Philippians and Colossians . Lastly , to take heede wee enuy not the repentance of any , but rather to reioyce at it , after the Angels example , who are glad of the conuersion of a sinner . Luke . 15 , 10.

DIAL . XI .

Verse 13. 14. For in that I speak to you Gentiles , in as much as I am the Apostle of the Gentiles , I magnfie mine office , to try if by any meanes I might prouoke the of my flesh , to follow them , and might saue some of them .

Tim.

WHat doth Paul performe in this text ?

Silas .

First , hee proueth the sentence which he put forth before , touching the saluation of the Iewes , by their emulation of the beleeuing Gentiles , verse 13. 14. Secondly , hee comforteth the Iewes , by giuing them hope of being restored to Christ before the end of the world .

Tim.

By what argument doeth Paul proue , that the conuersion of the Gentiles shall turne to the saluation of the Iewes ?

Silas .

By a reason taken from his owne example , or from the end of his owne Ministery among the Gentils , which was , by conuerting the Gentiles , to prouoke many of the Israelites to follow them . The reason standeth thus : The end which God propounded to his own counsell Proposition . in reiecting the Iewes , and which I set before mine eyes in my Ministery and preaching , must needes be attained Assumption vnto ; But as God in his counsell , so I in my doctrine haue propounded this end , that the Iewes might be brought at last to desire grace , and be saued by means of that grace giuen to the Gentiles : Therefore it is certaine , that at the last many Iewes shal bee saued : Otherwise Conclusion . the end both of Gods decree , and my doctrine , should be frustrate , which cannot be .

Tim.

Vpon what grounds doth Paul comfort the Iewes in the 14. verse ?

Silas .

Vppon this ground , that seeing reconciliation came to the world of the Gentiles by their fall , therefore howsoeuer their case seemes to be desperate , as of dead men , yet God will quicken them , that they may be partakers of the common reconciliation .

Tim.

Why dooth Paul call himselfe the [ Apostle of the Gentiles ?

Silas .

Because hee was of God , appointed to bee a Interpret . preacher to the Gentiles , as Peter was to the Iewes , Gal. 2 , 7 , 8. 1 Tim. 2 , 7.

Tim.

Wherefore doth Paul direct his speech to the Gentiles in this sort ?

Silas .

By this insinuation to creepe into their mindes , and the more to knit their heart to him , as one that was ordained to set forwards their saluation .

Tim.

What is the doctrine from hence ? Doctrine .

Silas .

That Ministers of the word must take all occasions to witnesse their lone to their flocke . And secondly , that it behooues the people to bee perswaded of the good affection of their Teachers towards them . The reason heereof is , because the doctrine of godlines will Reason . more easily pierce the mindes of the hearers , if they bee well affected towardes their teachers : which made the Spirit of God in the Scriptures to charge both Ministers to behaue themselues mildly , as Pastors , Fathers , and Nurses amongest the people ; and their people to haue their teachers in singular loue for their workes sake .

Tim.

What Vse of this Doctrine ?

Sil.

It serues to warne Christians to beware , least by Vse . Satans suggestions , their owne corruption , or counsell of the wicked , any sinister bad conceit bee either dropped into , or entertained in the mindes concerning their teachers : for by this meanes their doctrine will become of none effect , and their saluation will bee greatly hindered . These things , God , Christ , Gospell , Teachers , Saluation , are so linked together , as to despise one , is to despise all . Honor one , and honor all .

Tim.

What doth this word [ magnifie ] import ?

Silas .

Sometimes it signifies to make known the greatnesse Interpretation . and glorie of another , Luke 1 , 46. but heere it is to honour , or to make glorious his office , that is , his Ministry Doctrine . of Apostleship . The Doctrine is that it behooueth a Minister to honor his function .

Tim.

Wherein doth stand the honour and glorie of the ministerie ?

Silas .

In sundry thinges : 〈◊〉 , in faithfulnesse when How the Ministerie is to be made honorable . Ministers both liue and teach well , 1 Cor. 4 , 2. it is the credit of Stewards to be faithfull and trusty . Secondly , in patient suffering tribulations for the Gospel , 2 Cor. 6 , 4 , 5 , &c. Thirdly , by diligence in preaching the Ministry is much adorned , 1 Cor. 9. Lastly , by the good successe of preaching , when thereby many are conuerted vnto Christ . This last is meant heere , as appears by the words of the next verse , that Paules meaning is , that this would be the honour of his Ministery , that he might so preach to the Gentiles , as he might win some of the Iewes also : as the glorie and strength of a King consists in the number of worthy subiects , so the number of good schollers is the honor of their teachers : that made the holy Ghost to say in the Acts , that the word of God grew and was glorified , when many were turned to the Faith by the preaching of it ; for to conuert sinners to righteousnesse is a greater matter then to worke wonders , nay then to make a world : therefore both the worde and the preachers of it are not a little honoured , when by sounde preaching , many are brought to repentance and amendment of life .

Tim.

What profit may wee take to our selues by this Doctrine ?

Silas .

It confutes such men as place the honour of the Vse . Ministery in pompe , worldly wealth , riches , and glory , stately ornaments , and precious garments ; in which things , the false Prophets most excell . See Reuel . 18. Also they bee but accidentall and sophisticall Ornaments , they doe not appertaine to the nature and substaunce of the Ministery , which consists in preaching and doctrine , and conuerting soules thereby to Christ . Such as do not this , whatsoeuer they haue or do , they bring no dignity to the Ministery , which is magnified not by titles and shewes , but by doing the worke belonging to it . Secondly , it warneth Ministers to keepe their office from contempt , by flying licentiousnesse , idlenesse , couetousnesse , &c. by preaching painfully , and liuing honestly . Thirdly , it rebukes such hearers as will not be reformed by preaching , for they are a blot and blemish to the word and the Ministery thereof , as much as in them is , as if it were of no might to saue . Fourthly , it exhortes all men , euen as they tender the credit & honour of Gods blessed Ministery , to submit vnto the Doctrine taught them : by this meanes they shall magnifie the Gospell , and cause it to be highly esteemed of .

Tim.

What are we to learne from hence , that Paul beeing sent to the Gentiles , yet labored to saue the Iewes too ?

Silas .

That Pastors and Parents , hauing first and chiefly looked to their owne charge , may lawfully endeauour the saluation of many others , by publike and priuate teaching , prouided it be no preiudice to them ouer whom we are specially set .

Tim.

But will not this example serue to iustifie such as commonly leaue their owne charge to teach others abroad ?

Sil.

No , it will not ; for these Iewes whom Paul taught were mixed with the Gentiles , so as in teaching them he neglected not his owne charge ; and his commission was to teach all Nations .

Tim.

But seeing it is God onely that can saue , how doth Paul write that he will saue some ?

Silas .

God saueth otherwise then Ministers doe , he as efficient chiefe working cause of saluation , beeing both author and blesser of the ministry . Ministers saue as his voluntary instruments , whom he vseth not of neede but because he will , & to whom that is communicated which is proper to the chiefe agent : to teach all men to reuerence the ministry ; and to see the great necessity of it . 1. Tim. 4 , 16. Iames 5 , 20. Rom. 1 , 19.

Tim.

What else learne we heere ?

Silas .

That in seeking to saue , our greatest care must be for friends and kinsmen , Luke 22. 32. Acts 10 , 24. For charity is limited and ruled , iit beginneth at our selues & those next to vs , and so stretcheth it selfe to others , both in temporall matters , and in spirituall . 1. Timotheus 5 , 4 , 8.

DIAL . XII .

Verse 15. For if the casting away of them be the reconciling of the world , what shall their receiuing be but life from the dead ?

Tim.

WHat doth this 15. verse containe ?

Silas .

The 2. argument wherby the beleeuing Gentiles are dehorted from insulting or proud disdaining of the vnbeleeuing Iewes : it is taken from the hope of the restoring of the Iewes to the Church of God , who therfore ought not to be contemned . The first argument was from the end of Gods counsell , in the reiection of the Iewes , whereof we heard out of verses 11 , 12.

Tim.

Of what parts doth this text consist ?

Silas .

Of two parts : The first is a proposition . The second Parts . is a proofe : the proposition or matter propounded is this : The Iewes which bee now as deade men by their vnbeleefe , shall bee reuiued and quickened againe by grace . This proposition is illustrated and set foorth by the similitude of the last and generall resurrection , when the dead which lye buried in their graues , shall arise againe , euen as possible it is for God to raise the Iewes out of the graue of their sinnes . This proposition is confirmed by an argument a minori , from that which is lesse likely , to that which is more likely , as thus : If the calamity of the Iewes brought foorth so great a good to the world of the Gentiles , as reconciliation with God , then what shall their felicity be , but a reuiuing of the whole world , when both Iewes and Gentiles shall receiue the Gospell ; then not Iew alone shall be restored to life , but the whole world shal be totally receiued to God-wards .

Tim.

Now expound the words of the first part of this sentence .

Silas .

[ Casting away ] signifieth the same with fall and Interpretation . diminishing , as before verse 14. [ World ] by a Synecdoche , signifies the Gentiles which be the greatest part of the world . And reconcilement is put for saluation , wherof our atonement with God by Christ is the chiefest part , because a sinner entreth then into the estate of saluation , when sinnes are pardoned through Christ .

Tim.

But how may the casting away of some , be the reconciling Doubt . and sauing of others , seeing euill must not bee done that good may come of it ?

Silas .

First , the casting away of the Iewes , as it comes Solution . from God , had the nature not of an euill but of a good worke , because it was the execution of his Iustice vpon them for their vnbeleefe . Secondly , it was not properly the cause of the Gentiles saluation , but accidentally , insomuch as the Iewes being cast out , by that occasion the Gentiles were called to Christ ; who could not be called till they were reiected , by reason that the Iewes malice was such as made them to contemne the grace of Christ , and to enuy that the Gentile should bee partakers of it . Neither would they enter , nor suffer others : as a Dogge in the manger , which neyther eateth the Hay , nor suffereth the Oxen to eate it ; therfore , as by tumbling down the dogge , the beast comes vnto the foode , so by casting off the stubborne Iewes , the Gentiles found enterance both into the estate of Grace , and Reconciliation with God .

Tim.

What instructions haue wee from the former part of this Verse ?

Silas .

First , that God can turne the greatest euill to much good for his children : the reason is , his most admirable wisedome and goodnesse ; euen as Satan by his very great malice and subtilty , can so poison the best things , as they proue hurtfull to the wicked .

Tim.

What is the vse to be made of this point ?

Silas .

First , to mooue vs to loue , praise , and admire Vse . the most singular loue and wisedome of God . Secondly , to labour , after Gods example , to make benefit of all euils which happen to our selues or others , euen of our owne sinnes , and of the transgressions of other men , to make vs more humble and watchfull thereby , for the time to come .

Tim.

What other Lesson learne we from the beginning of this verse ?

Silas .

That the summe of the Gospell is to preach reconciliation Doctrine . with God ( to wit ) that of sinners , enemies , and vngodly , being without God and true life , subiect to wrath and death for sinne , wee are receiued to fauour and become friends , children and heyres of life through Iesus Christ beleeued in . See 2 Cor. 5. what Paul saith of God , in verses 18 , 19. and of the Apostles and other Ministers , verse 20.

Tim.

What be the parts of reconciliation ?

Silas .

Two : First , remission of sins , or not imputing our faultes , with imputation of Christ his perfect iustice in keeping the Law vnto beleeuing sinners . Secondly , Sanctification , in killing the strength of sin , and quickening the soule by works of righteousnesse in the Spirit , Rom. 6 , 2 , 3 , 4. Remission takes away the guilt and paine of sinne : Sanctification remoues the dominion & kingdome of sinne that it raigne not , Rom. 6 , 12. and is a necessary companion of remission , and fruite of reconciliation with God , 1 Cor. 1 , 30.

Tim.

What profit is to be made of this point ?

Silas .

That Preachers ought diligently to teach this Doctrine of reconcilement , and the people to learne it , that they may be throughly acquainted with Gods mercies , to their comforting after heauinesse for sinne and their own miseries ; & to their humbling after grace bestowed on them . For as nothing will so cheare vp a troubled spirit , as the declaration of the sweete & sure mercies of Christ , vnto firme and full attonement with God ; so nothing is more auailable to humble them than the remembrance of their vnhappy condition , in being strangers from God .

Tim.

Come to the latter part of this verse , and tel vs what is meant by [ receiuing , ] as also , by [ life ? ]

Silas .

Heere the effect or consequent , is put for the cause or antecedent , which is an effectuall calling or receiuing of the Iewes into the Christian Church ; and by life is meant the quickning by grace to liue to God , being before dead in trespasses . Thus Oecumenius expounds this place : What ( saith hee ) shall bee their assumption but this , that we may say of him that assumeth or receyueth , that he reuiueth them being dead in sinnes ? This speech is borrowed from the last great resurrection of the body , whereunto the Scriptures do often resemble the restitution of the Iewes , both from their bodily and spirituall calamities . See Esay 26 , 19. Hos. 13 , 14. Ezek. 37 , 11 , 12 , &c. 〈◊〉 〈◊〉 , 11 , 12. to teach vs , that the restitution of the Iewes ( beeing spiritually dead ) to the faith of Christ , in the end of the world , shall be as certaine and sure , as that the corporally dead shal be raised out of their graues at the last day ; which is an Article of our faith .

Tim.

What else are we taught from hence ?

Silas .

That in all men naturally , there is no more strength to do a good worke ( no not to thinke a good thought ) pleasing God , then there is force in a deade man to do any worldly worke , Iohn 15 , 5. 2 Cor. 3 , 4. 1. Cor. 2 , 14. This confuteth the counsell of Trent , which teacheth , that wee haue power ( if we will ) to receyue grace offered , to beleeue and repent when wee are exhorted . Session 6. But this is false , because God must draw vs to Christ , Iohn 6 , 44. also , work in vs both the will and deede , Phil. 2 , 13. and because of our wil being dead , God is not onely to helpe it , but to reuiue vs by putting ( as it were ) a new soule of grace into vs . This must stirre vs vp to giue the whole praise of our newe birth to God , as Col. 1 , 21. Ephe. 1. 1 , 2 , 3. Againe , from hence we may learne , that wee may not despaire of the saluation of any , either of others or our own , how hopelesse soeuer . For if God can reuiue the Iewes , now sixeteene Ages rotten in the graue of sinne , then how much more others also ? see Iohn 5 , 25 , 28.

Tim.

What Vse of this last point ?

Silas .

This must nourish a charitable opinion of the greatest sinners , and preserue men in hope of themselues , so they do not deferre , but betimes endeauour to turne from sinne , and seeke to God , who is rich in mercie and power : whose example should teach vs not to be cruell and rigorous ( as many Christians are , ) being far vnlike to God , who enclineth to pity , pardon , and to saue euen most for lorne offenders 〈◊〉 Whereas many ( thorough hardheartednesse ) be so implacable , as nothing will appease them ; no 〈◊〉 and confession after crimes yea , sundry Parents be heerein wodrthy to be blamed , that as some are too indulgent , so others too too seuere , refusing to take to fauour their relenting and repenting children . Oh , what would become of themselues , if God so deale with them . But there is much mercy with God , and plentifull compassions , so ought there also to bee with men .

DIAL . XIII .

Verse 16. For if the first fruites be holy , so is the whole lumpe ; and if the roate be holy ; so are the branches .

Tim.

WHat do these words performe ?

Silas .

A proofe of the former reason touching the vniuersall restoring of the Iewes vnto grace , before the end of the worlde , where Paul meant both to comfort the Iewes , and to warne the Gentiles that they do not proudly contenme the Iewes . This proofe is taken from force of the league , and promises made to Abraham , and to other antecessors of the Iewes , who be beere compared vnto the first fruites and roote ; and the Iewes which came of these antecessors , vnto the lumpe and branches . The proofe stan deth thus ; The Iewes are an holy nation by the promises made to their Fathers , therefore God will not cast them away 〈◊〉 but as the first fruites and roote being holy , doe make the lumpe and branches holy , so Abraham and the fore-fathers of the Iewes , being holy by vertue of Gods couenant to bee their God , will cause holinesse in Gods good time to be deriued to their posterity ; for there is like condition of causes and effects , of roote and branches .

Tim.

Vpon what parts doth this Text consist ?

Silas .

Vpon two comparisons : the first whereof , is taken from the obseruation of the Mosaicall Law , touching first fruites : the other , from naturall experience of the root and the branches . It is the nature of the root to draw good sap out of the ground , and to disperse it into the stocke and braunches to make them fruitfull . Therefore what the roote is , such will be the branches ; if the roote be sappy , and full of good iuice , it wil cause good nourishment to the tree , and plentifulnes of good fruites .

Tim.

What was the Law to be obserued by the Iew touching first fruites ?

Silas .

This : of al the encrease of the earth , God commanded the first fruites to be giuen him , as Num. 15 , 20. Leuit. 23 , 10 , 11. Also , when they made a masse of dowe , there was a part for God , whereof were sweete cakes or Shew-bread made to set before the Arke : & this done , the rest of their fruite and their bread was sanctified vnto them , ( that is ) the vse and eating of their fruite and bread became holy and wholsome .

Tim.

For what causes did God ordaine this Lawe of first fruites ?

Silas .

For sundry good purposes and causes . First , that by such a ceremony , the Iewes might know and acknowledge that it is God to whom they owe thanks for all their fruites , as being his free guift ; as worldly Princes will haue their seruants to pay some peny a yeare for some great Lordship bestowed on them , onely to testify their dependance vpon their Soueraigne , and not to enrich themselues ; so it it heere . Secondly , by such Oblations the holy Ministery of Priests and Leuits with their families were maintained : and there is such great , manifolde , and necessary vse of the Ministery of the word , as men are to vphold that , though vnto their great cost , Gal. 6 , 6. 1 Corin. 9 , 5 , 6 , 7 , 8 , 9. Thirdly , in all their first fruites were represented Christ , the first borne of euerie creature , and the first fruites of them which tise againe from the dead , whereby all the faithfull are sanctified to an happy resurrection , 1 Cor. 15 , 20. Lastly , the first fruits were a type & figure of the estate of the Iewish Church : wherein the Patriarkes , Abraham , Isaac , Iacob , and other godly Fathers , were like vnto the first fruites , to conuay the holinesse of the couenant made with them , to the remainder of the Iewes which came of them . And also in this respect they are resembled by a roote , which imparteth all the sap it hath , to branches ; so the godly Patriarks impart the grace of Gods couenant vnto their of spring ; where upon it is not to be doubted , but the Iewes which ly now as men dead , abiect , and without hope to see too , yet shall bee receiued to bee Gods people , and reuiued ; albeit they are as it may seeme desperate , as men laid in the graue and buried .

Tim.

Now that we haue seene to what purpose Paul vsed these two metaphors and similitudes , passe forwardes to the dectrines , and tell vs what they be ?

Silas .

First , wee learne that whensoeuer wee reape the fruites of the earth , wee ought to shewe thankfulnesse to God , by giuing the first to him ; that is , to our teachers , & to the poore in his name : for the equity of this law is perpetuall , although the ceremony be ceased . Secondly , from hence we learn that the couenāt-graces of the parents , belong to such children as are borne of them .

Tim.

But how may this bee , since the Patrierkes were holy , but many of the Iewes were rebellious ; and experience teacheth , that of the best Parents come the woorse childeren ? In one people some be called onely , some be elect and beleeuers also ?

Silas .

It is true , that the personall and inherent holines of the Parents ( to wit , ) the godly habit of their mindes , as faith & hope , doe not passe from the parents into the children , as if vertuous and beleeuing parents should alwayes bring forth such children ; for these qualities come not by generation , but by regeneration . 〈◊〉 many outward priuiledges and qualities do descend from Fathers to children , as free-men be get free-men , Iewes beget Iewes , Christians Christians , by the blessing of the couenant which is made both to parents and their Children .

Tim.

But if we bee all conceiued in sin , howe doeth the holy roote make the branches holy ?

Sil.

The Iewes are spoken of as they come from Abraham , and not as they come from God : howsoeuer naturall corruption be contradictory to the grace of regeneration , which doth qualifie and take it away , yet it may well agree and stand with the grace of the couenant . For as one may be borne leprous , and yet be a free man , when the Parents be such : so one may bee borne a sinner by Adam , and yet bee borne a Christian and a member of the visible Church too , because hee and his parents bee within the couenant of grace ; which couenant though it bring with it , forgiuenesse of that sinne which we draw from our first father Adam , yet when it shall haue force , wee are ignorant . And Scripture doth not teach vs , whether original sinne is forgiuen to the Infant in the wombe , or at birth , or presently after , or at baptisme , or afterward ; for it is not giuen to all men at one time , as they teach which tye grace and forgiuenesse vnto the Sacraments . But for that Infants belong to the couenant of mercy and forgiuenesse , wee doe verily beleeue that they are holy , and shall be pardoned , so many as are elected , howsoeuer they come sinners from Adam .

Tim.

If onely such branches be holy as come from an holy roote , what is this vnto vs Gentiles , which are no branches of this roote ?

Silas .

The Gentiles be branches grafted in , though not naturall ; therefore the blessing and vertue of the couenant reacheth vnto vs , though not by hereditary right , yet by free insition and planting in ; which made the Apostle say of the Corinthians , that their children were holy , because themselues were holy : holy by a couenāt-holines , so as to be reckoned Gods people , and to haue the seale .

Tim.

What profite are wee to make of this doctrine to our selues ?

Silas .

First , it teacheth vs what a great worthinesse it is to descend from Christian parents , because to such , all the prerogatiues of the couenant , all the immunities and priuiledges of the Church belong vnto them : euen as the Children of the Iewes had right by Gods couenant vnto circumcision and other sacraments , to the sacrifices and promises . Likewise now such as bee borne of Christian parents , haue title to baptisme , the Lords supper , to the word of law and Gospell , and all other priuiledges of the Church ; which is a fauour wherein in no wise doe partake eyther Turkes , Pagans , or Iewes , as they stand at this present . And in this confidence it is that we offer our Children to be baptized , being branches of an holy roote , by blessing of the Couenant . Secondly , this serues to confute the Anabaptists which deny vnto Christian children the benefite of baptisme , as if our condition were worse vnder the new Testament , then the Iewes vnder the old , or as though the signe must be holden from them , to whom the couenant it selfe appertaines . Thirdly , it affoords matter of great comfort vnto all such Christians as at any time shall be afflicted in minde for theirsinnes , to remember that they are vnder that couenant which promiseth remission of sinnes to parents and their children . With this very argument did Peter cheare the hearts of the Iewes when they were pricked with sorrow , for the killing of the Lord of glory . Acts 2 , 38 , 39.

Fourthly , it confirmeth our faith and perswasion touching this maine mystery and truth of the restoring of the Iewes , in as much as they springing from Abraham and Iacob , as from an holy roote , and from the other Patriarches , as first fruites sanctified to God ; it is therefore without all doubt , and a thing of certainety , that the blessing and prerogatiues of the Couenant made with the parents , shall flow and breake forth at last to the making of very many of them true members of the inuisible Church , as now it causeth all our children to become members of the outward visible Church ; for whom is God to be prayed , that they may not onely assent firmely vnto and lay hold vpon the promises of eternall life by faith , but bring forth also the fruites of good workes by loue , without the which the parents piety will but little profit the children .

DIAL . XIIII .

Verse 17. And though some of the branches be broken off , and thou being a 〈◊〉 Oliue tree was grafted in for them , and made partaker of the roote and fatnesse of the Oliue tree ; boast not thy selfe &c.

Tim.

HOw doth the Apostle Paul proceede ?

Silas .

He bringeth forth a third argument to dehort the beleeuing Gentile from despising and reproching the reiected and vnbeleeuing Iewe. Hee had first saide that their casting off was to the great commodity of the Gentiles , namely the vocation of them to God by the Gospell . Secondly , he gaue hope to the Iew of their repairing , because they were an holy people , and separated from all other Nations , by the promises and couenant of life which was giuen them . Now thirdly hereasoneth from the condition of the Gentiles , both that which is past ( they were a wilde Oliue , ) and that which is present , ( they were grafted into the true Oliue , ) whervpon dependeth a double grace ; one , that the Gentiles are made partakers of the roote of the Oliue : and secondly , that they doe inioy the fatnesse that commeth of the roote , that is , they haue communion with Christ , the Church and the Gospell . The summe of the argument is thus much : Yee Gentiles beeing once like a wilde Oliue , are now planted into the true Oliue ; therefore doe not proudly boast your selues with the reproch of the Iewes . This argument is wholly contained in the texte , and hath two parts both expressed . One is the antecedent part in verse 17. The other is the consequent , in verse 18. which is enforced by a new reason drawne from that which is absurd or vnhonest , because we Gentiles bare not the Iewes , but their roote doth beare and sustaine vs ; now it were an vnthankeful and vnhonest part to disdaine that which doth support vs .

Tim.

But how is this Scripture knit and coupled to the former ?

Sil.

By a prolepsis or preoccupation , thus : The Gentiles might say , What did it profite the Iewes to come of an holy roote , seeing they are cut off from the stocke of the holy Patriarches ? To which Paul answereth , What though they were once holy branches , and now indeed broke off ? yet not all but some onely ; whereas you Gentiles were a long time vnholy , a wilde Oliue , strangers from God , and now of free fauour are grafted into their place ; therefore be not proud , but modest and humble .

Tim.

What is meant by [ broken branches ? ]

Silas .

The Israelites which were like vnto branches broken off from a tree , and are good for nothing but to perish and wither : So the Iewes were cast out from grace and saluation as rotten branches .

Tim.

Why doth he say [ some ] and not many or all , seeing the greatest number of Iewes were refused in Pauls time ?

Silas .

Paul speakes not of one age of them , but of the whole nation in all ages , euer since they were separated in Abraham to be Gods owne peculiar people , and so from thence to the end of the world : and then who perceiueth not that the Apostle might well say [ some ] seeing so very great a part were saued ? for there were many Patriarches , Kings , Prophets , Priests , and innumerable priuate men and women , all deare to God , and wee reade of fiue thousand conuerted at the beginning of the Gospell by Peter and other Apostles , Acts 2 , and 4. And towards the consummation of the world , in great heaps they shal be drawne to Christ : So as Paul did well to say , a certaine number onely were broken off .

Tim.

But if many of the branches be broken off , it may seeme the elect may perish , for what are the branches but Gods owne elected people ?

Silas .

It is impossible that the elect should perish , Christ hath saide it , Mat. 24. 24. For the gifts of election , faith , and iustification , &c. are without repentance , such as God neuer changeth and taketh away ; but if the elect perish , them must God change , Rom. 11 , 29. Paul therefore speaketh not heere of right and true branches , such as elect and faith full persons be , which cannot be cut off ; but of counterfeite seeming branches , who be such in their owne opinion , and in the account of the Church , but not beeing indeed elected and called to Christ ; and these may and doe fall away . The ground and proofe of this difference we haue in Iohn 15 , 2 , 3 , 4. also Rom. 9 , 7. where is a plaine oddes betweene the children of Abraham : and Rom. 2. 31. where is mention made of Iewes inward and Iewes outward , in the Spirit and in the letter . And 1. Iohn 2 , 19. it is said that some were of vs , and some were among vs ; the former remayned in the Church , the other did not , but plaide Apostataes and reuolcers , running to the enemies campe .

Tim.

These knots being loosed , shew vs the instructions wee haue from these first wordes .

Sil.

The doctrines from them be two ; first , the promise of grace and saluation is not fixed or tyed to fleshly generation : the reason is , because grace commeth by regeneration at the pleasure of God , and not by generation at the will of man , Iohn , 1. 12. 13. Godly parents doe conuay their corrupt seed to their children , but not their sanctifying Spirit : else all that descend of faithfull parents should bee saued , which is not so , as in Ismael , Esau , Cayne , Absolon , &c.

Tim.

What profit is to be made of this doctrine ?

Silas .

It warneth all children which come of godly parents , to striue to bee like them in faith and vertue ; as Christ exhorteth the Iewes , Iohn 8 , 39. to doe the workes of Abraham ; and Paul , Rom. 4. 12. to tread in the steppes of his faith : otherwise the piety of progenitours will not helpe : for , not springing from good parents , but beeing like them makes vs happy ; the Iewes were of Abraham , and yet were broken off .

Tim.

What is the second doctrine ?

Silas .

This breaking the branches teacheth vs , that it is not enough to professe God , for so did these Iewes ; nor to know him and haue the Sacrtments , for so had they ; but to labour to bee well grounded and rooted in Christ by a liuely faith working by loue . For all they that bee not Reason . thus , seeme they neuer so holy and glorious , may & shall fall & be broken off , either at death , or when the winds of temptation blow , Math. 7 , 25.

Tim.

What vse of this instruction ? Vse .

Silas .

It serues to reprooue such as rest in externall things , neuer trying themselues : their end is to bee deceiued at last ; as they which trust in a crackt Title , or leane on a broken staffe .

Tim.

What is meant by the wilde Oliue tree ?

Silas .

The wilde Oliue is put for a branch or grift : for Interpretation . whole trees vse not to be grafted , but branches ; & these braunches of the wilde Oliue signifie all the Gentiles which serued Idolles for the liuing God ; because they were as the wilde Oliues , namely heerein , that as the wilde Oliue , though it haue the forme and shape of a true Oliue , yet lackes the generous and fruitfull iuice of a true Oliue , and therefore yeeldes no pleasant fruite : so the Gentiles being without the faith and profession of Christ , and true pietie , had shaddowes of manie Vertues , and shewes of goodnesse , yet indeede were verie vncleane and accursed , as Ephesians 2 , 1 , 12. and 4 , 17 ; 18 , 19.

Tim.

What do we learne from hence ? Doctrine .

Silas .

The miserable condition of vs al without Christ , that howsoeuer we may be commended for very honest men , and haue some appearance of the Image of God , & some shew of faith and godlinesse , yet before our incorporation into Christ , we lacke his Spirit vtterly , & bring forth fruite which is bitter , euen fruite to death , such as be reckoned vp , Gal. 5 , 19 , 20 , 21. The Reason is , because Reason . all is sinne and death , which is estraunged from Christ .

Tim.

What profit is to bee made by the knowledge and meditation of this condition ?

Silas .

It serueth to instruct and stirre vs vp vnto modesty Vse . and humility , vnto which end it is heere presented to the Gentiles , euen to suppresse their pride and arrogancy . Also it prouoketh vs to thankfulnesse for the benefit of deliuerance from it , when it is compared with the contrary condition wherein men did lye before such deliuerance , as Eph. 2 , 4 , 5. And the benefit when it is perceiued in the worthines of it ( which without such comparison cannot be ) causeth an higher esteeme and sweeter sence of it ; and that kindleth the more loue towards the giuer God , & more reioycing in his bounty , whence floweth all Christian and true gratitude .

Tim.

What other matter do ye obserue heere ?

Silas .

The difference which is betweene naturall and Doctrine . spirituall grafting . For in naturall grafting a good and sweete science or braunch , is grifted to a sower crabbed stocke , by slitting and pricking the same : the bad sappe whereof , is chaunged into the good iuyce of the good branch : but in the spiritual in grafting it is quite contrary ; for then wild branches ( which are wicked vnnatural men ) are grafted & ioyned to the good and noble stock Christ , by whose spirit and grace , they are altered and made new creatures like himselfe , Ephe. 4 , 24. otherwise both kindes of planting agree in this ; that they make the branch and stocke to be one .

Tim.

What is this roote into which they were grafted ?

Silas .

It is Abraham , in regard of the couenant made with him , and as he was ioyned to Christ . And to bee Interpret . grafted into this roote , is to become one people of God with the Iewes , growing vp into one church with them , as if they had beene deriued from Abraham by carnall generation , and so to bee made members and partes of the bodye of Christ , which is the fellowship of al faithfull people .

Tim.

What is meant by Oliue ?

Silas .

The Church of the Iewes , whereof Abraham was the roote and father : so called for resemblance sake vnto an Oliue . Which Metaphor , we finde in Ier. 11 , 16. and Psal. 52 , 8. and Iudges 9 , 9. And it is like those other Metaphors of a Vine , Iohn 15 , 1. and of a Figge tree : all which fitly represent the estate of the true Church of God , in respect of the coniunction which is betweene the roote and the stocke ; and in regarde of theyr great fruitfulnesse , and sweete pleasantnesse .

Tim.

What is meant by the fatnesse of the Oliue ?

Silas .

The Doctrine of the Gospell , all the benefites of Christ , all the graces of the Spirit , with the priuiledges of the Church , called in the Psalme , the marrow and fatnesse of Gods house , Psal. 63 , 3.

Tim.

What learne we hence ?

Silas .

That we bring no merits to our owne iustification , no more then a branch can helpe to graft it self , or a man to beget himselfe . Secondly , it is a great excellency to be a true member of Gods Church : for such be vnited with Christ , as the branch & the oliue be . Thirdly , that they which are such , ought to abound in all the fruites of the Spirit , mentioned Gal. 5 , 22 , 23. Fourthly , the Iewes before Christ , and the Gentiles which nowe do beleeue in Christ , haue the same roote , the same Spirit , & faith , the same Church and Sacraments , with some difference in outward signes and rites : Contrary to their wicked Doctrine , who teach , that the Iewes had but the figures onely of that , whereof wee haue the truth and substance ; a Popish fantasticall conceite , crossed by many hundred places of Scriptures .

DIAL . XV.

Verse 18. Boast not thy selfe against the branches : but if thou boast , thou bearest not the roote , but the roote thee .

Tim.

WHat is the drift of this Text ?

Silas .

The same which was of the former , euen to exhort the Gentiles vnto modesty , and to suppresse their pride , least they insult ouer the Iewes , as ouer broken branches .

Tim.

What he the parts of this Text ?

Silas .

Two : First , the consequent or latter part of the former reason , taken from the condition of the Gentiles . Secondly , a new reason drawne from that which is absurd and vnhonest [ but if thou boast . ]

Tim.

Returne to the interpretation of the words , and tell vs what is signified by [ boasting ? ]

Sil.

To strout or to stretch out the necke , which is proper to al proud persons to look high and lift vp their necks : the meaning is , they shoulde not proudly contemne or reproach the out-cast Iewes , reioycing in their sinnes and miseries .

Tim.

What is meant by [ thy selfe ? ]

Silas .

It is an Apostrophe or turning of his speech vnto the Gentiles , whome he speakes vnto in the singular number , as if they were but one man .

Tim.

What are wee to learne from these first wordes [ boast not ? ]

Silas .

That it is not lawfull for Christians to reioyce for the sinnes and calamities of others , and to reproach them being falne . The reasons hereof be , first , it is a thing displeasing to God , which hath forbid vs to ioy in other mens euils . Secondly , it is contrary to the example of Christ , who wept ouer Ierusalem , and prayed for his 〈◊〉 , Luke 19 , 41. and 23 , 34. and of the godly , who lament the sinnes and harmes of others , as Iob 31 , 29. and Paul , Phil. 3 , 18. Thirdly , it is against charity , which is pittifull and reioyceth not in iniquity , 1 , Cor. 13. 6. Fourthly , it is against common experience , which telleth vs that the euill which hapneth to one , may , and oftentimes doth happen to another . Therefore wee shoulde in much meekenesse pitty others , considering our selues , Galat. 6 , 1. A certain godly person hearing his Christian brother had committed adultery , mourned , and sayed , Hee fell to day , I may fall tomorrow . Lastly , it is against piety to reioyce for any mans fin , seeing it killes the soule of thy brother , which caused Christ to shedde his bloud , and grieueth the holy Spirit of God , also breedeth scandall in the Church , bringeth plagues vpon whole nations and Churches . What a wickednes were it to take delight & insult for that which causeth such things .

Tim.

What profit are we to make of this first instruction ?

Silas .

It reproueth such as are glad , because they see others offend , and take hurt by sinne , making it their sport and table talke , to prattle of other mens faults and losses , eyther speaking of it without all griefe for their brethren , and fearc for themselues , or glorying in their fal , and boasting proudly against them ; which men , do shew heereby , that not onely al Christianity is quencht in them , but are without any droppe of humanity , by which one man should releeue another , euen because he is a man . Many heathen which with griefe haue felt the euils of other men , as Acts 28 , 2 , 10. shall condemne such christians which scornefully looke vpon , and speake of their neighbours euils .

Tim.

What may we learne from this , 〈◊〉 Paul speaking to many , yet vseth the singular number ( thy selfe ? )

Silas .

It may teach vs two things : First , that it is the office of the Minister particularly to apply the word to euery one , because things generally spoken may instruct , but doth not so much affect and moue , as when it is fitted to euery person , like a plaister laide to the sore , or a portion of meate meete for him that eateth it . Secondly , we learne that when the word of God is preached , euery one ought to attend and thinke all that is spoken is spoken to himselfe ; for while we post it off to others , it makes the word of God vnfruitefull to vs . Godly , Dauid went into the Temple to heare what God would say vnto himselfe . Psa. 85 , 8. Acts 10 , 33. The word is compared to medicines , meate , wine , &c. which will not at al profite vs except they be of euery one receiued .

Tim.

Proceede to the second part , and shew vs what is meant by the [ roote ] and how the roote beares the Gentiles ?

Silas .

By the roote is meant Abraham the father of the faithfull , who is saide to beare the Gentiles , because their saluation depends vpon the couenant which was made with Abraham and his seed . The summe is , that saluation came from the Iews to the Gentiles , who conferred no dignity at all vpon the Iewes , but receiued all from them . Therefore it were very absurd and vnhonest to boast against the Iewes , which were to insult against Abraham the father and roote of the Iewes ; for in despising that by which a thing stands , that thing must needs fall , and it is very wicked vnthankfulnesse to insult ouer them , from whom we take so much good .

Tim.

What is our doctrine from these words ?

Sil.

That it is a very vnreasonable thing for Christians to deride the Iewes ; for that is euen as ridiculous as if an house should boast against the wals that beare it vp , or the wals against the foundation which vpholdes them , or as a mans head or armes against the legs which cary them , or the coach against the wheele that supports it . Secondly , wee learne that vnthankfulnesse against Benefactours , is a very vncomely and filthy thing . The reasons heercof be , first we cannot abuse and scorne them by whom God hath done vs good , but that wee must needs scorne and deride God himselfe . Secondly , it is a blockish thing not to acknowledge them from whom we take good , and a wicked thing to requite them euill for good . Thirdly , it is a dangerous thing so to doc , for God hath threatned that euil shall neuer depart from the house of such . God will certainely plague vnthankfull persons , as he did the Iewes for their vngratefull doings to the house of Gideon , and towardes the Prophets , Christ and the Apostles ; and Pharaoh for forgetting Iosephs kindnesse . Lastly , it makes men worse then beasts , for the Storke will nourish her Damme , and the Dogge will fight for his maister which feedes him .

Tim.

What vse is to be made of this point ?

Silas .

First , it reproueth such as eyther forget their Benefactours , Vse . or foreslow to render due and meete recompence , if they may and be able . Secondly , it exhorts al Christians to be carefull , thankfully to repay good for good : such as be otherwise affected , it makes them worthy to loose all the good they haue , But on the contrary , God is well pleased with gratefull persous , and doth euer blesse them ; whereof we haue an notable example in Ioseph , whose thankfulnesse to his parents God much allowed and prospered ; as hee did also the Israelites for vsing kindly the posterity of Iethro , whoe mette them as they came out of the wildernesse : the like was done to Rahab , who entertained the Spyes : also in Dau d for the kindnesse to Ionathan , & Paul to Onesiphorus , &c. Wherefore as we desire it should go well with vs , let vs remember and consider them , by whom God hath at any time shewed any mercy eyther on our soules or bodies , name or goods ; for he can neuer bee truely thankfull to God who is vnthankfull to the meanes by whome God doth him good .

DIAL . XVI .

Verses 19 , 20. Thou wilt say then , the branches are broken off , that thou mighst be grafted in ; well , because of vnbeleefe they were broken off , and thou standest by faith .

Tim.

WHat doth this text containe ?

Silas .

Two things : First , an obiection on the behalfe of the Gentiles , why they ought to boast , verse 19. Secondly , the answere of the Apostle thereunto , verse 20.

Tim.

What doe the Gentiles obiect and alleadge for themselues ?

Silas .

That they might boast and reioyce against the Iew , because they were more worthy then they ; for , for their sakes ( that they might bee called to be Gods people ) the Iewes were broken off and destroyed : as if they should say , The Iewes are broken off and cast out for my sake , they giue place vnto me ; but the lesse worthy doe giue place to the more worthy : therefore I excell them and may glory against them , for he is of more worthines for whose sake a thing is done , then is that which is done for his sake .

Tim

What doth this obiection teach vs ?

Silas .

This lesson , that humaine reason is exceeding proane to pride and arrogancy ; which appeareth hereby , that not onely no argument can be so sound and strong as to cal it back frōpride vnto modesty , but it will rather take occasion to strengthen it selfe in arogancy , by that which is brought in to humble and take it downe . This hapned here vnto Paul the Apostle , vsing this firm reason , to proue the Gentiles ought not to be proud , for that they had bin once as a wilde oliue , strangers from Christ , but were now planted into the true oliue , and become Gods people in stead of the Iewes .

This reason doeth but the more lift vp the Gentiles in pride , who attribute it to their owne worthinesse , that the Iewes were reiected and they receiued . This shewes the wicked pride of man , ( to wit ) how hard it is to reclaime it and bring it vnto humility : for as other sinners haue their defence , the couetous pretend thrift , care of wife and children ; the drunkard good fellowshippe , the wanton youthfulnesse , the reuenger iniuries of others prouoking ; so the proud person pleads his owne excellent parts and worthinesse . And hence it commeth to passe , that fewe proude wittes are reformed and cured , because they are drunken with opinion of their owne woorth and goodnesse ; which must bee denied and renounced , ere they bee pleasing to God , who loues the humble .

Tim.

What other thinges do ye obserue in the words of the obiection ?

Silas .

The great difference which is betweene worldly grafting , and that which is spirituall , whereof Paul nowe speaketh : they are both like in this , that there is in both an vniting and coniunction , betweene the stocke and that which is grafted into it , they become one and haue a communion , the roote and branches . Christ and his Church be most neerely conioyned , so as the Church hath the appellation and name of Christ put vppon it for his vnion sake , see 1. Cor. 12. 12. howbeit these two kindes of grafting doe disagree in these two things . First , in the manner of grafting , a good science and graft is taken and set in a wilde and barren stocke , as a pipping or pearemaine , on a crab-tree : but in the spirituall it is clean contrary ; for there branches of the wilde oliue ( as the Gentiles were , ) are taken and grafted into the true tree , the body of the Church and society of the godly , this is good : but the grafts are vnfruitfull , barren , and wilde oliue trees , ( that is ) wicked and vncleane men : and indeede it cannot bee otherwise , for whosoeuer is found without Christ and his Church , ( his body ) he can be no other but vngodly & accursed . Secondly , in naturall grafting the branch communicates sap to the tree , that by the fat and fruitfull sap of the good graft , the barrennesse and wildnes of the tree might bee amended : but in the spirituall planting , the branch and graft giue not , but receiue iuyce from the tree . So elect sinners by the grace of Christ to whome they are grafted , be changed to bee like to himselfe , holy and righteous as he is : and this to be the end of their incorporation into Christ , namely , to bee conuerted and beare his Image , is proued by Ephe. 4. 23. 24. Col. 3. 10.

Tim.

But were all the Gentiles that weere grafted into the tree of Christ and his Church , transfourmed into his Image ?

Silas .

No verily ; some were grafted into the Church of Christ , by profession of the mouth onely : some also were planted into it by faith of the hearre ; which distinction is proued plainely by Rom. 2. 28. by Math. 7. 21. 2. Tim. 3. 5. The former bee not altered from their wilde and barren nature by Christ , and therefore may bee broken off and perish ; but the latter not so , because they passe into Christ , and by his Spirit are renewed to his owne glorious likenes . 2. Cor. 3. 18.

Tim.

What be the parts of Paul his answere ?

Silas .

Two ; first a concession , granting the thing obiected so farre as it was true ; Well sayeth he , it is true , the branches ( that is ) the Iewes bee broken off in great number , and this was done , not because God delighted simply in their fall , but he vseth their reiection as a meanes to further the grafting in , and calling of the Gentiles ; this Ideny not , saith Paul .

The second part of his answere is a negation , wherein hee doth deny that the worthinesse of the Gentiles was the true cause why the Iewes were reiected , and the Gentiles planted in ; but infidelity , ( because of vnbeleef ) as if he should say , not for thee nor thy sake , but for their vnbeleefe are they cut off , euen because they proudly refused the faith of the promses and of the Gospell , ( seeking to be iustified by their owne merites of workes , and not by the faith of Christ , ) as before Rom. 9 , 31 32. and 10 , 3. And the cause why the Gentiles were ingrafted into the body of the Church , was not any dignity of their owne , but their faith whereby they rested vpon Christ alone for righteousnesse and saluation , as it is said of them Rom. 9 , 30. and heere [ Thou standest by saith . ] Thus in few and plaine words are laide downe the right causes of the destruction of the Iewes , and of the vocation of the Gentiles ; whereof the one ( to wit , vnbeliefe ) is naturall and might befall both Iew and Gentile , beeing both borne in sinne and vnbeleefe . The other , to wit [ faith ] is a free guift of God , depending vpon mercy alone , and from the hand of mercy giuen to the Gentiles , who therefore had no cause to bee high minded , but to feare and be humble .

Tim.

What is the doctrine which ye gather from the former part of this answere , [ they are broken off through vnbeleefe ? ]

Silas .

First , that God is iust and most righteous in condemning and casting away the reprobate , because howsoeuer no man in Gods eternall counsell is refused for sinne , yet God in time doth not destroy men but by reason of their ignorance , vnbeleefe , and sinne : so as man beareth in his own bosom the roote of his own ruine , he may blame nothing but his owne vnbeleeuing heart reiecting Gods promises most wickedly . Secondly , wee learne that vnbeleefe is a sin most odious vnto God and dangerous vnto men in whom it raigneth . For as it cast Adam out of Paradice , and kept Moses from entring into the promised Land : So it depriued the Iewes of the couenant and promises of saluation . The reason why God doth so detest it , is first , because it robbeth him of his glory , quite taking from him the praise of his truth , power , and mercy , which in effect is to make no God at all , but an Idoll . Secondly , vnbeleefe doth reproach God , and maketh him a lyar , which is to make him not a God but a Diuell , who is the father of lyes . 1. Iohn 5. 10. Thirdly , because as faith is the mother of all good workes , so infidelity is the mother of all euill : for from thence it is that we runne into all euill , because we doe not beleeue the word of God ; whereas other sins spoile God of his authority , the vnbeleefe strips him of his efsence and very being . Lastly , vnbeleefe is such a sinne as doth violate & deface the whole doctrine of the Gospell , whereas other sins are committed but against some one part or parcell of the word of God .

Tim.

What profite are Christians to receiue from the knowledge and meditation of this doctrine ?

Silas .

It serues to informe vs in what miserable case the members of the Church of Rome liue and dye in ; in so much as they do flye to the merite of their owne works for life and saluation before God , reiecting the grace of Christ by vnbeleefe , euen as these Iewes did . Secondly , it serueth to exhort vs Christians , that we neuer seeke otherwise to be iustified and saued , then by the faith of Iesus Christ . For if the Iewes fell from the couenant of God , and lost all their dignity temporall and eternall , because they set vp their owne righteousnes by workes , and would not seeke to be iustified by beleeuing in Iesus Christ ; how may we looke to keepe our dignity , degree , and standing , if we shall refuse Christ through infidelity , and trust in our owne merites .

Lastly , it warneth vs aboue all other sinnes , to striue against an vnbeleeuing heart : for whatsoeuer sinnes wee haue , yet they destroy vs not , so we haue faith to beleeue the remission of them : and wicked men are damned not so much for committing sinne , as for vnbeliefe , because they refuse mercy and pardon offered . Not but that the least sin hath in it the merite of eternall death , Rom. 6. verse last : much more the greatest . But as the smallest sin shall bee imputed to him which is an vnbeleeuer , so not the foulest shall bee laid to his charge , which truely repenteth and beleeueth in Christ ; as wee learne from Marke 16. 16. Iohn 3. 16. 18. 35. Acts 10 , 43.

DIAL . XVII .

Verses 20 , 21. And thou standest by faith , bee not high minded but feare , for if God spared not the naturall branches , &c.

Tim.

OF what kinde be these wordes ?

Sil.

They be extraordinary , stirring vp the beleeuing Romanes vnto Christian humility and godly feare : and they bee dehortatory , dehorting them from pride , arogancy , and security .

Tim.

What be the parts of these words ?

Silas .

Two , first a proposition , [ be not high minded ] set foorth by the contrary [ humble reuerence of God , or reuerent humility . ] Secondly , the rendring of reasons to confirme the duty propounded . These be two , the one is taken from their present good condition , to wit , their free insition , or grafting into Christ by faith , [ thoustandest by faith . ] The second is drawn from their future danger , if they should grow proud and carnally secure , then they also should bee broken off as the Iewes are . This reason should be thus amplified by an argument ( a minori , ) for it is lesse likely that God would cast away and cut off the naturall branches and true Oliue ( the Iewes , his first and peculiar people , ) then the wilde braunches the Gentiles , which were afterwards planted in . Therefore if hee haue done that , hee will also doe this , except they feare the offence of God , and bee humbled by the due sight of their vnworthines . The summe and scope then of this Scripture is , to perswade the beleeuing Gentiles in regard of Gods free and great mercies , also in respect of very great perrill , that they bee not puffed vp with Gods benefits and so waxe proud and carelesse ; but rather be carefull , labouring day and night in godly feare to preserue their faith , and to keepe themselues in that gracious estate wherein they are settled by the faith of Christ .

Tim.

Come to the wordes and tell vs what is meant by [ thou ? ]

Silas

The whole body and congregation of the Gentiles of what countrey soeuer , and namely the ( Christian Romanes ) which had receiued the religion of Christ ; which are here spoken vnto , as if they were but one man , that euery person might thinke himselfe spoken vnto , and so apply it .

Tim.

What signifies [ standing ? ]

Sil.

Sometimes the certainty of faith and grace , Rom. 5 , 2. sometimes constancy , 1. Corint , 15 , 1. and 16 , 13. but here it signifies the state and condition of a Christian , or of a member of a Christian Church , [ standing ] is the same with grafting , verse 19.

Tim.

What signifies [ faith ? ]

Sil.

Either the profession of faith in the mouth , if wee referre this vnto such as be hypocrites ( which are known to God onely , ) or the guift of true and liuely faith in the heart , freely apprehending Gods grace in Christ , if wee referre it to true beleeuers . The summary meaning is thus much , that our condition and estate , as we are Christians and members of Gods Church , doth consist wholly and onely by the mercies of God embraced by fayth in Christ , either seemingly , as by counterfet Christians , or truely and indeed , as by right Christians , which are so indeed as they be named .

Tim.

What is the doctrine out of these first words ?

Silas .

That the state and very being of a Christian dependeth Doctrine . on faith . For as before Paul layed downe [ infidelity ] to be the true and proper cause of the breaking off & destruction of the Iewes , so now he signifieth faith to bee the very cause of ingrafting the Gentiles into Christ . Faith is it then that makes vs to bee Christians and members of Gods Church , Galat. 3 , 26. Wee are made the 〈◊〉 of God by faith in Christ ; and againe , We are made righteous by faith . And herein is a maine difference betweene faith and all other graces and works of the Spirit , as hope , loue , repentance , &c. that those doe not make vs , but declare vs to be the children of God , as it is sayed of loue , that thereby wee are knowne to be Christs Disciples , Iohn 13 , 35. 1. Iohn 3 , 23. but by faith we are made and constituted members of Christ , and are planted into the tree of his Church , to become branches thereof . As good fruite causeth not a tree to be good , but is a witnesse of the goodnesse of the tree : So good workes , and all other good gifts doe testifie vs to be Christians , but faith onely makes vs to be such . For by faith we liue , Gal. 2 , 20. Rom. 1 , 12. Whereas both our English Diuines and others , doe write that we are ingrafted into Christ by baptisme , it must be meant that it is a sacrament and a seale of that faith , which regenerateth and ingrafteth into Christ , Rom. 4. 11. for which purpose , reade M. Fulke on Acts 22. 17. and Rom. 6 ; 4.

Tim.

What reasons are there to proue this , that faith onely makes vs to be Christians ?

Silas .

First , wee are Christians by that which quickens Reasons . vs to God ; but it is faith alone by which wee are quickened to Godward ; for before faith be come , we were dead in sin , Ephe. 2 , 1 , 2 , 3 , 5 , 8. Secondly , we are not the members of Christ , till we bee vnited to him as to our head : but this vnion is wrought by faith , Ephe. 3 , 17. Till wee bee adopted by grace , to bee made the Sons of God , and haue Christes righteousnesse imputed to vs , wee are none of Christs : but both our adoption and iustification are done by faith , Roman. 3. 28. Galat. 3. 26. therefore it is by fayth that wee are the branches of the true Oliue , and do please God .

Tim.

What profit are Christians to make to themselues of this doctrine ?

Silas .

It confutes both the Papists who teach that the very acte of Baptisme makes vs to become Gods children , and so doth iustifie , regenerate , and sanctifie vs : as also the phantasticall spirits , which taught that wee are the sonnes God before we beleeue . Secondly , it warneth vs of the miserable estate , that the Pagans , Turkes , Iewes , and all Infidels which be without the Church , do liue in ; as also all wicked men and hypocrites which are within the Church ; who hauing no faith rightly to ingraft them into Christ and his body , therefore they partake not in the roote nor fatnesse of the Oliue , but wholy want Christ with his Spirite , grace , and saluation : in which regard they are much to be pittied of vs , and God is earnestly to be prayed , that such among them as belong vnto him , he would in graft them into his Sonne by faith . Thirdly , it exhorts all men that haue not the blessing of a beleeuing heart , aboue all things to labour for it , that they may be made one with Christ , and bee blessed by beleeuing , Gal. 3 , 9. For albeit faith be a guift freely bestowed out of Gods mercy to whom hee will , yet God vseth not to giue it to the snorting Christian , but to such as labour and seeke for it . Lastly , wee are by this doctrine called from pride and arrogancy , vnto humility of heart : for seeing wee become Christians and Gods children by faith , and faith comes not from our selues , but it is the guift of God ; we ought not to boast as if it were not freely giuen vs , Ephe. 2 , 8. 1. Cor. 4 , 7. If faith both do spring from and wholly relye vpon mercy , then the faithfull haue no cause of glorying , but to reioyce rather in this , that they know God to be mercifull , Iere. 9 , 24. Further , seeing faith findes nothing in man to make him accepted to God , ( but sinne and death ) and doth send men out of themselues to fetch righteousnesse and life from another : Therefore the faithfull haue great reason to walke humbly before God and men , Rom. 3 , 28. Rom. 4 , 1 , 2.

Tim.

Proceede and tell vs what is meant by [ high minded ? ]

Silas .

Some referre this to the wisedome of the mind , and expound it thus : Be not wise in your selues , or bee not wise in your owne conceite ; whereupon the Papists build their absurd implicite faith against Scripture and reason . But they doe much better which referre it to the affections of the heart , expounding it thus : Be not haughty in heart , or be not proud in your thoughts . The word [ feare ] which signifies humble reuerence of God , shewes that thus we ought to take the word [ high minded . ]

Tim.

What is our doctrine from hence ?

Silas .

That pride of heart or high mindednesse ought to be farre from such as be professed Christians . The reasons heereof be these : First , it is forbidden of God , & maketh vs odious to God and men . Secondly , it takes Gods glory from him , and giues it to men ; and this is an abhomination , to giue his glory to any . Thirdly , it is an absurd thing to be proud of that which is none of ours ; for we haue nothing at all , no not a crumme of bread or a drop of water but of free guift . Mat. 6 , 11. Iames 1 , 17. If it be a sencelesse thing that a stage player should bee proud of anothers apparell which he borrowed , & must by and by put it off ; how voide of sence should we be to be proud of such things as come without vs , nay for such things as God might condemne in vs , and vs for them ? because wee eyther abuse or corrupt Gods guifts , and therby haue cause to be humbled in our best estate . Lastly pride is a very dangerous thing ; for it pulled downe Gods iudgements vpon Angels , and vpon Kings , ( as Nabuchadnezar and Herod , ) vpon nations , ( as the Romanes and Iewes , ) vpon Apostles , as Peter : therfore pride is by all meanes to be eschued and striuen against , both by good meditation , and earnest prayer , to haue it mortified by grace , if wee will please God , and prosper now and for euer .

Tim.

Haue we heere any present need of this admonitiou ?

Sil.

Yea very much and greatly , because all manner of pride abounds among vs , it was neuer more rise both outward and inward pride , and in all sorts and degrees : as our apparell , words , lookes , gate , title , hunting after dignities , striuing for precedency , our boasting in our knowledge , and disdaining of others ; all this doth testifie to our faces , that wee are proude , and therefore haue need to repent , least we doe perish .

Tim.

Tell vs what is heere meant by [ feare ? ]

Silas .

It is set as contrary to high mindednesse , and Interpret . signifies humble reuerence of God , or reuerence of God ioyned with humility ; for as pride and presumption of heart stirred vp by Gods guifts , hath for companion carnall security , which is the greatest enemy to grace and faith : So humility arising from the sight of our great vnworthinesse and manifold infirmities , is euer coupled with a reuerent awe of Gods displeasure , which is a speciall conseruer of faith , or of a Christian in the estate of faith .

Tim.

But how agreeth this precept of Paul ( but feare ) with Doubt . that commandement of Moses , Exod , 20 , 20. Feare not , and with that of Christ , Luke 12 , 4. Also that of Iohn , 1. Iohn 4 , 18. Charity casteth out feare ?

Silas .

The feare forbid in these places is eyther the Solution . immoderate feare of mighty men driuing others to forsake true religion and their duty to God , or else a slauish feare of Gods terrible iustice and vengeance because of sinne , driuing men to perplexity of minde , and despaire of Gods mercies . Both these kindes of feare bee euill in their owne nature , howsoeuer the latter is oftentimes occasion of good to Gods children , through the wisedome and mercy of their heauenly Father , making it a meanes to prepare their soules for grace ; like as a needle or a bristle makes way for the threed to enter and to go through , and then the bristle is cast away : so is this seruill feare expelled where faith and charity towards God hath once found entrance .

Tim.

What [ feare ] then is it which is here commanded ?

Silas .

An ingenuous , godly , and humble feare , breeding continuall care not to offend God by any sinne , as much and as farre as frailty will suffer ; and to deserue to loose his fauour , and to be depriued of our faith , and other his graces bestowed on vs . Such a feare as vseth to bee in good childeren towardes their parents , whome they are very loath to displease for their loue and kindnesse shewed vnto them : So this filiall feare of God , causeth the faithfull to auoyde the offence of God , not so much for punishment , as because of his mercies and goodnesse , and for loue of righteousnes . Oderunt peccare mali formidine poenae . Oderunt peccare boni virtutis amore .

An example to illustrate these two sorts of feare , good and bad , may be this , in the Sonne of a Iudge , and a malefactor , both at once standing in the Iudges presence , sitting on the seate of iustice , they both are afraid : the malefactor hating the Iudge feareth him , because hee hath a sword and power to punish him : the child out of a loue of his Father , doeth reuerence his presence , and dare not by any misbehauiour prouoke his Father to wrath . Of this latter feare , Paul speaketh heere : and also all other texts which contayne commendation of feare , are thus to bee vnderstoode , as Exodus 20. 20. Deut. 6 , 13. Psalm . 112 , 1. Iob 1 , 1. Acts 10 , 2 , 35. Psal. 25 , 14.

Tim.

Whence ariseth this good and childe like feare , whereby the breach of the lawe is more feared then the curse ?

Silas .

From a particular and due knowledge of our own naturall weaknesse and pronenes to fall into sinne , Math. 26. 41. The flesh is weake . As young children through feeling their owne weaknesse , and readinesse to stumble , are afraide and become more carefull to get them a stay , so it fareth with Gods children . Secondly , from the malice and strength of Sathan , who as a roaring Lion , goeth about seeking whome he may deuoure , 1. Peter 5 , 8. Therefore we haue great need to be sober and watchfull ; as many feare him too much , so we may do it too litle . Thirdly , from the often and earnest consideration of Gods presence , whose eye is euer ouer vs . Also of his great power , being able to kill bodye and soule , and to cast them into hell , Luke 12 , 5. and of his most terrible wrath and vpright Iustice , iudging and chastening sinners , without respect of persons , 1 Pe. 1 , 17. Lastly , from sence of Gods sweet mercies in Christ , Psal. 130 , 4.

Tim.

What reasons are there to enforce this exhortation , and to perswade Christians to haue GOD alwayes in feare ?

Silas .

Verie many and strong reasons : First , the commaundement of God , very often enioyning vs to feare him ; as heere , so in many other places . Secondlie , the great praise which God himselfe giueth to this grace , as that it is the beginning of wisedome , Prou. 9 , 10 , and 1 , 7. The well-spring of life , Prou. 14 , 27. Our Treasure , The instruction of wisedome , Prou. 15 , 33. See Prou. 14 , 26. and 16 , 6. and 9 , 23. and 28 , 14. Thirdly , the precious promises made to them which feare to sin against God , that they shall be blessed , that they shall bee preserued . See Psal. 112 , 1 , 2. 3 , &c. Also Psal. 128 , 1 , 2 , 3 , &c. Fourthly , such also are pleasing and accepted of God , Actes 10 , 31. Fiftly , great profit comes by the feare of GOD , it constraineth to good , it restraineth from euill : example in Ioseph , Gen. 39 , 9. and the Midwiues , Exod. 1 , 13. Also by meanes of this feare , Christians stand in the Faith , escape breaking off and destruction ; whereas proud secure Christians lose that faith which they haue , & their other graces , and at length the happinesse : For from him which hath not , shall be taken away euen that which hee hath . Such as liue awfully , & in lowly reuerence of God , do maintaine their faith , and preserue themselues vnto celestiall blessednesse , as Paul here not obscurely telleth the Romanes , that vnlesse they did feare , they should be broken off ( which indeede is come to passe ) as all the world now perceiueth ) as the Iews were for their proud contempt of Grace .

Tim.

But seeing Gods Children are bolde as Lyons , Prou. 28 , 1. and blessed with confidence through Faith , Ephes. 3 , 12. How is it that they do feare ?

Silas .

Gods faithfull children consist of a spiritual regenerate part , and of a carnall vnregenerate part . In the inward regenerate part , there is good confidence , by reason of Gods goodnesse in Christ apprehended by Faith , yet the flesh or vnregenerate part , suggesteth continually doubtfull or fearefull thoughts and carnall infirmity , putting the godly in dreade and trembling , which yet is subdued by the strength of Faith . For , as a little childe which is set aloft on horsebacke behinde or before his father , when he lookes towards the ground and remembreth his owne weakenesse , is made affraide of falling ; but yet he ouer commeth this feare , and is in good heart , when he thinkes that his louing father hath him fast tied to him by a Towell , or holdeth him in his hands : Or as a man set on the top of an high Tower , whiles his minde runneth vpon nothing but the height of the Tower , or what a deepe way he may fall , and that his fall will be with certaine daunger of death , it is not possible but his minde being vpon these things , must be smitten with horror . But when his eyes are turned towards the barres and battlements which firmely staieth him , then he takes spirit to him , and puts away feare : euen so likewise the 〈◊〉 Beleeuers , when they consider with themselues how weake they are , being verie prone to euill ; and also doe thinke vppon the naughtinesse of their bad workes , and the imperfection of theyr best workes , and the seuerity of Gods Law , requiring their vttermost obedience threatning destruction to the least disobedience ; finally , how vnresistable the power , and horrible the wrath of God is against sinne : these considerations being vehement , cannot but deiect the mind , and cast it downe with feare . But on the other side , when they cast their eyes vpon the mercies and exceeding clemency of God , his most constant promises , and the infinite merits of Christ , communicated with them by faith ; then their feare is either laide aside or lessened , & they are much comforted and waxe bold in God .

Tim.

But seeing a true Faith brings with it assurance , and an infallible perswasion of Gods loue ; and it beeing once had , Doubt . can neuer be lost againe , in respect of Gods power , and Christs intercession , how is there any place for feare at all in the faithfull ? Or if beleeuers must feare , then how is there any certainty in Faith , for there is nothing so contrary to Fayth , as feare and doubting ?

Silas .

Feare , and perplexed doubting , comes from Solution . the weakenesse of faith ; Faith in it owne nature , beeing a most certaine perswasion : but we are to note that this is not spoken to this or that true beleeuer , for whom it is impossible that they should loose their fayth whollie . For it is a gifte whereof God repenteth not : also , God neuer tempteth his aboue their power : But this is spoken of whole congregations , wherin some do falsely perswade themselues to be true beleeuers , and bee not so indeede . Thirdly , howsoeuer that feare that engendreth perplexity of minde , and breedeth despaire of Gods goodnesse , cannot consist together with Fayth , the one destroying the other ; yet that feare which breedes a reuerence of God , may well stand with the assurance of Faith , being a meanes ordained of God , both to continue and encrease faith , because it moueth vs to earnest constant Prayer , by the which faith is nourished and strengthned . Howsoeuer then , a beleeuing person need not feare condemnation , yet he may & must feare transgression , Psal , 4 , 4. Hee cannot feare falling away into perdition , but he ought to feare falling into sinne : hee must haue the feare of humility to make him watchfull , but not the feare which arises out of infidelitie , which makes distrustfull .

Tim.

What profit is to be made of this instruction touching Vse . the feare of God ?

Sil.

It acquits vs from the slander of the Papists , who accuse vs that wee doe teach men that they may liue securely , See 〈◊〉 notes on 1. Iohn 4. 18. and need not feare God . Secondly , it conuicts them of error , which say we cannot bee certaine of forgiuenes of sins , because we must feare ; wheras feare being a fruite of sanctification & a marke of our adoption , Acts 10 , 35. the more wee doe feare God and his word , the more wee are sure to bee blessed , which is euery where promised to such as feare God . Lastly , it exhortes all Christians which lacke this feare , to seeke it , and those which haue it to be thankefull for it , and grow vp in it . For blessed is he which feareth continually : therefore if ye call God Father , passe the time of your dwelling in feare .

Tim.

Come now to the 21. verse , and tell vs what is meant by the [ naturall branches ? ]

Silas .

The Iewes Gods owne people , who because they were borne of an holy roote & beleeuing parents , ( who by a free couenant were of God separated from other people ) are therfore called naturall branches , thogh they were conceiued in sinne as al others are , and by nature had no more holinesse then others . And whereas it is saide of God that he spared not them , the meaning is , that he punished them and brake them , as it is expounded , verse 17 , 19. see also Rom. 8 , 32. Lesse is spoken them is meant , which is vsuall in the Scripture , see 1. Cor. 15 , 58. Heb. 6. 10.

Tim.

What is the lesson to be learned from hence ? Doctrine .

Silas .

The vnpartiall seuerity of God against the obstinate vnbeleeuers , which are contemners of his word ; in that his ancient people which had stood so many years vnder his couenant , and were so long before vs in possession of religion , and had so many great promises and fauours done them ; yet when they despised and abused Gods goodnesse so farre , as publikely to deny and reiect his Sonne , they must bee no longer borne with , at any hand . How then , may we which are branches by grafting in , descended of infidels and heathenish parents , and but adopted children , looke to escape Gods fierce wrath if we contemne his word ? when the very naturall branches and such as come of the holy Patriarchs were disinherited and cast out , but not before God had chastned them with rods and sometimes sent them into captiuity . This may therefore serue as a patterne for parents , how to proceed to disinheriting their children : and for superiours how to deale with inferiours , with much patience and long suffering , wayting long , being ready to receiue with their Father in the Gospell , lost and returning children ; and resolued not to shake off and vse extemity , till there be no remedy , and that all hope be gon .

DIAL . XVIII .

Verse 22. Behold therefore the bountifulnes and seuerity of God : on them which haue falne , seueritie : but toward thee , bountifulnes , if thou continue in his bountifulnesse : or else thou also shalt be cut off .

Tim.

SHew vs what these words import and meane ?

Silas .

The Apostle goeth forward in his exhortation of the Gentiles to Christian humility ; and drawing towardes the conclusion of it , heapeth vp many reasons in a small roome , which hee woulde haue all beleeuers euer to haue before their eies ; this one verse containeth foure motiues vnto modesty and lowlinesse of minde . First , from the example of Gods seuerity in cutting off the Iewes . Secondly , from the efficient cause of the vocation of the Gen tile , ( to wit ) Gods bounty or goodnesse . Thirdly , from the condition vpon which they holde this bounty , namely , if they continue in this estate wherein his goodnesse hath set them . Fourthly , from a commination of destruction , if through pride and security they forsake the Gospell and loose their faith ; which is spoken to the whole nation , not to any singular person , which cannot bee cut off , yet this caution is profitable .

Tim.

Now to the interpretation , and tell vs what doeth [ bounty and seuerity ] signifie ?

Sil.

Bounty signifies the clemency of God , and his great readinesse to doe good vnto , and to pleasure men . Seuerity signifies that extreame rigour in God , whereby hee dealeth with his enemies precisely and exactly according to their descruings , or the cutting off of his enemies according to extreamity of iustice .

Tim.

What may be meant by [ behold ? ]

Silas .

It is as much as to muse vpon and diligently to consider in our mindes , till they be so plaine and cleare to vs , as things which we doe see with our eyes .

Tim.

What doctrine are we to learne from these words thus declared ?

Silas .

That goodnesse and iustice , mercy and seuerity , are both to be sound in one God , see Exod. 20 , 5 , 6. and 34 6 , 7. Rom. 2 4 5.

Tim.

But are not mercy and seuexity contrary qualities , how then can they fall into the nature of God ? Is God contrary to himselfe ?

Silas .

These qualities agree together , and are not repugnant in God , but are contray onely in their effects vpon men . One and the selfe same God is mercifull and seuere in respect of diuers persons vpon whom he worketh , but is not contrary to himselfe , no more then a good Gouernour is contrary to himselfe , when hee seuerely punisheth euill doers , and praiseth such as doe well . Also one and the 〈◊〉 same sunne softneth the waxe , but hardeneth the clay , yet hath in it no repugnant qualities , though it bring forth contrary effects , according to the nature of the subiect , or matter on which it worketh .

Tim.

What vse are we to make of this doctrine ?

Silas .

First , it confutes those ancient heretikes the Manichees , Vse . which faigned two Gods , the one good and the author of blessings ; the other seuere , and the author of punishment ; wheras Paul calleth one selfe same God both good and rigorous . Secondly , it warnes all which haue any authority publike or priuate , to beare this image of God in their gouernment , neyther to bee altogether remisse or wholly rigorous , but to mixe kindnesse with extreamity , according to the condition of persons and crimes .

Tim

What is the next Doctrine ?

Silas .

Out of the word ( behold ) we learne that Christians are bound to bend their mindes to thinke and meditate vpon , both the goodnesse and wrath of God . For God doth heere enioyne it as a duty [ Behold . ] A gain , Moses in Deut. 32. and Dauid in Psal. 78 , 11 , 12 , &c. rebuke the Iewes , because they let Gods goodnesse slip out of minde . So doth Ezra in Neh. 9 , 35. and in Hag. 1 , 5. the people are charged to set their hearts vpon Gods seuerity , and elsewhere often . Moreouer , the consideration of Gods goodnesse and rigor , is many wayes beneficiall to Christians , which are carefully and religiously occupied thereia . For this consideration will prouoke & stir vs vp to faith , to put our trust in God , whom by good and long experience , wee haue founde most good and faithfull in his promises , Psal. 4 , 1. 2 Tim. 4 , 17 , 18. Secondly , to praise God & to be thankful for his gracious fauour , which is a thing of God much set by . For he loueth thankfulnesse and praise , Heb. 13 , 15 16. Thirdly , to loue him againe , who hath done vs good , and to labour to render much obedience vnto him , of whom wee receiue much , Psal. 116 , 1 , 2. Fourthly , to walk in reuerence and awe of offending him , because of his mercies , Psal , 130 , 4. Lastly , to be humble , seeing wee are beholden to his bounty for all , receiuing of his goodnesse whatsoeuer good we haue .

Tim.

What commodity commeth to vs , by thinking on the seuerity of God ?

Silas .

It may make vs to pitty others which are falne into misery . Secondly , to be watchful , and to take good heede to our selues , striuing continually against carnall presumption , and worldly security ; yea and to leaue euery sinne which kindleth Gods anger , and draweth downe his seuere iudgements , and to hold vs in a constant course of wel-dooing , that we may escape his sharp roddes .

Tim.

Let vs proceede to looke a little further into his seuerity first , and afterward into his 〈◊〉 towards them which felt seueritie : tell vs who be they which be meant by falne ?

Silas .

The Iewes which for their vnbeleefe were cut off from the Church and Kingdome of Christ , as Verse 20. This seuerity towards them , appeareth two wayes : First , in the good which they lost , whereof reade Rom. 3 , 2. and 9 , 4 , 5. they lost the couenant and all the benefits thereof , euen temporall and eternall happinesse . Secondly , it appeared in the extreame euils vnder which they nowe so long ( that is , a thousand sixe hundred yeares ) haue lien . These euils are bodily , as banishment from their owne Land also infamy and reproach intollerable ; and spirituall . As the Israelites being in 〈◊〉 do complaine in the Lamentations of Ieremy , Chap. 1 , 12. That there was no sorrow to their sorrow ; so may I say , that there was no seuerity like to this seuerity , so long to forsake a people , that so long time had bin his people , and so much blessed by him , and renowned before the world , to be made now a by-word , a Prouerb , a gazing and looking stocke to all the world , so as the name of the Iewes , which was once a most glorious name 〈◊〉 . 2 , 17. is now growne to be most odious . Let all men beholde and consider this seueritie with astonishment and feare .

Tim.

What Doctrine are wee to learne from this part of our Text ?

Silas .

That God neuer 〈◊〉 and sheweth foorth his extreame rigor , but vpon desperate enemies , which by obstinacy in their vnbeleefe and sinne , make themselues worthy of it . God indeede was very seuere , but towards whom ? Euen towards such as fell by infidelity , and had long despised his corrections and goodnesse , & at last openly defied and murthered his only Son , which came to worke their redemption . Generally thorough the whole Scripture , where the seuerity of God is menaced , or any effect of it is mentioned , there is withall the cause set downe ( to wit , ) the rebellion of vngodlie sinners . See Psal. 1 , 1. and 2 , 12. and Psal. 11. and 37. Also Exod. 20 , 5 , 6. and Ier. 5 , 9. and 7 , 14. 15. And in very manie other places Gods vengeance is limited and restrained vnto the impulsiue and meritorious cause , euen mans iniquity , to teach vs , that God strikes not blindly at all aduenture ( as Poets faigne of fortune ) but with iustice , wisedome , and great patience .

Tim.

What profit should Christians make by the meditation of this Doctrine ?

Silas .

First , it must serue to reproue such as are too seuere , or cruell rather , greeuously punishing without any desert at all , as Iezabel who slew innocent Naboath , Hered who beheaded Iohn Baptist , the Iewes who killed Christ , the Apostles , and Steuen , &c. the Papistes who burned the godly for consession of their faith , and constancy in it . Secondly such as punish for a fault , but are more seuere then the fault merits , vsing vtmost rigour , where as paine would be inflicted with moderation : many Parents , Maisters , and Rulers are ouerseene in stretching the smart beyond the harme . Thirdly , them who doe 〈◊〉 great offenders whome they ought to condemne : they which thus proceede , are vnlike the most 〈◊〉 God , who as he 〈◊〉 not destroy the good with the bad , so he will not let the transgressors go free , nor hold them innocent , Exod. 34 , 7. Let all such repent and flye to Christ for pardon . Secondly , it serues to exhort all rulers , as they desire to tread in the steps of God ( the iust Iudge of the world ) so they 〈◊〉 earnestly to it , to draw out the sword against such as do ill , Rom. 13 , 2 , 3. remembering Ely his lenity , and what end it had , yet so as they neuer proceede to extreame & last punishments , ( such as bee excommunication in the Church , death in the Common-wealth , disinheriting in a family ) but as Chyrurgeons doe proceede to cut off a member ( as an arme or leg , when there is no other remedy , and all other meanes bee vnauaileable , so these capitall and grieuous paines would not be inflicted and laide on men , but when the great good of the weale publike , and vncurable naugh tinesse of the delinquents doe require it . This is to be iust as God is iust for quality ; for no creature can be so for equality , an endeuour to come as neere him as wee may , is all we are to doe . Lastly , an admonition we haue , as wee would not drinke of the dregges of his wrath , and feele his bitter seuerity , to bee very carefull not to drinke in sinne with greedinesse , going on in euill with contempt of God and his word .

DIAL . XIX .

Verses 23 , 24. And they also if they abide not still in vnbeliefe shall be grafted in for God is able to graft them in againe . For if thou wast cut out of the Oliue tree , which was wilde by nature , &c.

Tim.

HOw doth Paul proceede ?

Silas .

Now he addeth a new argument , to beate downe the pride of the beleeuing Romanes , and to teach them humility . It is taken from the hope of the Iewes reparation , whose restoring to Christ ( howe desperate and forlorn their case may seeme to be , ) he prooueth to bee possible in verse 23. also to bee probable and verie likely , verse 24.

Tim.

Vpon what condition is it possible , and by what reason is it confirmed to be so ?

Silas .

By a reason taken from the power of God , who by his almightines is able to engraft them into the Church on this condition , that they did not remaine in their vnbeliefe . As the Gentiles if they fall from the faith may bee cut off , so the Iewes might be planted in , and recouer their dignity of being Gods people , if they did not still continue vnbeleeuers and contemners of the grace of Christ . Where of it doth not follow , that to doe so is in their owne liberty , but it must come from God , who worketh both the will and deed .

Tim.

What are we to learne from these condition all wordes , [ if they abide not in vnbeliefe ? ]

Sil.

First , the sinne of vnbeliefe ( in the obstinate refusing of Christ and his grace offered so kindely and freely , ) was the true cause why the Iewes were cast out from being Gods people ; which shews what an horrible sin vnbeliefe is , of which a certaine Diuine hath truely written , that it is the grand-witch which worketh all euill and mischiefe M. Perkins . both to the body and soule of men in this life , and in the world to come . For it shutteth the hands of Gods bounty , that hee cannot giue good thinges ; as it is written in the Gospell , that Christ could not do any great work because of their vnbeliefe , Math , 13 , 58 , also it openeth the hand of his iustice , and draweth down euen eternall vengeance as well as temporall ; as it is saide afore , verse 20 , Because of vnbeliefe they are broken off , and Reuela . 21 , 8. which must cause men to hate this sinne , as they abhorre a Witch or a Serpent , and to striue against the same as against death hell , and destruction . Secondly , wee learne that though the Iewes being very grieuous offenders , as also very sore and very long plagued ; yet their conuersion is not to bee despaired of ; so they returne , repent , and beleeue , they may be saued , thogh through vnbeliefe they crucified the Lord of life . And withall wee are taught generally , that wee ought not to cast away hope , either of our owne or of the saluation of other , ( howsoeuer great transgressors , and of a great time and standing in sinne , ) so wee doe not abide still in our iniquity . The reasons hereof be , first , because Reasons . Gods mercies , and Christes merites , doe farre exceede mens trespasses , for they be absolutely infinite , so bee not our sinnes . Secondly , God hath promised grace and saluation to such as returne to him , without exception , either of the kinde of sinne , or of the number , or of the time , but at what time soeuer , as the Prophet Eze. speaketh chap. 18. also , O house of Israel returne and thou shalt liue Eze. 18 , 20. Repent that your sinnes may bee done away , Acts 3 , 19. Lastly , if the Iewes were the greatest offendors that euer were , ( for they killed that iust one , & desired a murtherer to be giuen them , ) are not left without hope , so they returne : what good hope may other conceiue whose sins are not comparable to the Iewes , if they will repent of that is past , and hencefore liue godlily ?

Tim.

What vse is to be made of this knowledge ? Vse .

Silas .

It confutes the Nouatians and other like heritikes , who denied repentance vnto such as after baptisme did fall into any 〈◊〉 crime , though it were of feare or other infirmities . Secondly , it serueth to teach and instruct vs touching the largenesse of Gods kindenesse and loue , that it is exceeding rich and deepe , euen as a bottomelesse sea , beeing indeed without eyther bottome or bankes . And thirdly , it giueth comfort against finall despaire , to such as are out of heart with conceite and horror of their sinnes , because they may be many and manifold , being also most vgly ; or for that they haue long liued in them : whereas these Iewes after abiding in their infidelity now a thousand yeares and a halfe , yet are raised vp to a comfortable hope . Lastly , heere is an admonition to such as haue eyther committed 〈◊〉 great notorious sinne , and doe liue in ignorance , 〈◊〉 , security , hypocrisie , prophanenes , worldlinesse , &c. that they make haste to repent and to get out of their sinne , ( as a man would with speed leap out of a quagmire , or out of a deep dungeon , or hot furnace ) for it is not the fil th inesse of their sinne that shall be able to condemne them , so they doe not abide in it . Sin damneth a man when it is abiden in and liued in without remorse or hatred against it , or eschuing occasions , and purpose of amendment : but such as turne vnto the Lord with all their heart , shall not dye in their sinnes : the mouth of the Lord hath saide it .

Tim.

But it seemeth vnpossible that euer the vnbeleeuing Iews should be grafted in and restored to Christ , & his Church : for how can they leaue their infidelity , no more then an Ethiopian can change his skinne , or a Leopard his spots ? or how can they giue to themselues faith , no more then an euill tree can againe make it selfe good , or a bough broken off , graft it selfe into the tree , no more can vnbeleeuers conuert themselues & become faithfull ones ?

Silas .

It is true , yet that which is vnpossible both to Solution . our selues and others , it is possible with God . God that by his owne power could make the world of nothing by his word , which could diuide the sea and make it stand by his power as a wall , and stay the course of the Sunne , and open the earth , and ouerwhelmne the world with water , and cause the deafe to heare , the lame to go , the blinde to see , the dumbe to speake , the dead to liue ; which could cast out Diuels and dispossesse vncleane spirites by his commandement ; why shold not he be mighty enough to make an vnbeleeuing Iew to become a beleeuing Christian ? did he not make Paul of a bloudy persecutor and a raging wolfe , to become a sheepe , yea a a shepheard and teacher of the flocke ? and why then can he not change a blinde obstinate Iew , being an enemy to Christ , into a faithfull member of Christ ? for God is able to graft them .

Tim.

Yea , but there be many 〈◊〉 which might bee done of God in respect of his absolute power , and neuer were done nor Doubt . shall be done . God could of stones raise vp children vnto Abraham , and haue sent leg on s of Angels to his Sonne to deliuer him from the hands of the Iewes yet did neyther the one nor the other . Doe wee not finde fault with the Papists for reasoning a posse 〈◊〉 in the matter of the Sacrament , because there bee sundry things which God neuer will doe , nor doeth though hee could doe them ?

Silas .

It is true indeed : from the power of God seuered Solution . from his will , wee cannot firmely reason ; for so wee might conclude that there bee many worlds , that the world should last alway , that men should not dye , that a man hath two soules , &c. because God can doe such things . Therefore it is foolish in the Papists to inferre that Christ his naturall body is locally present in the Sacrament , because God is able to do i : , vnlesse they could proue that it were his will to haue it so . We doubt not of Gods power if once wee see any sure euidence of his will out of his word . It followeth by good consequence , God is willing to do this or that , therfore he can do it , & it shal be done indeed . We haue them to consider Gods almightines , not simply in it selfe as it is infinite & vnlimited , but as it is limited & bounded by his word & wil. The Apostle then reasoneth well , that seeing God by his power could conuert the Iewes to the faith of Christ , therfore it should be so , because Paul was assured by the prophesies of the word ( see verse 26 , 27. ) and by good sound reason , that it was the will of God to haue it so , verse 24.

Tim.

What is then our lesson from hence ?

Sil.

That in those things that God willeth & promiseth , wee must strengthen our faith by the meditation of Gods power and might , after the example of Abraham , Rom. 4. 21 also of Paul , 2. Tim. 1 , 12. 1. Peter 1 , 5. Iohn 10 , 29 , 30. Gods power is the maine prop of his childrens faith . Secondly , seeing the conuersion of the Iewes is attributed to the power of God , hence we learne that to repent lieth not in our hands . Therefore they doe erre which ascribe it to the power of their own will , in whole or in part : also such as bee conuerted , owe all praise vnto God for such a wonderfull worke : and such as be not , to their owne endeuour must ioyne prayer earnest and constant , and wayte vppon God in reuerent and diligent vse of all good meanes .

Tim.

But how may it appeare to be a likely matter that God is willing the Iewes should be restored to Christianity ?

Sil.

Thus ; God did graft the Gentiles being wilde Oliues , into the true Oliue ; therefore it is more then likely , that he will plant in againe the Iewes , being naturall branches : ( the Iewes being so called , because they came and were born of parents to whome the promises did belong , and so were not the Gentils . ) Now in reason it is an harder matter to graft in a wilde branch , then that which was once a true branch , because that is beside & against nature : but this is agreeable vnto the order of nature , therefore more easie . Also there is more agreement betweene a graft or science which was broken off , and his owne stocke , then betweene a strange braunch and the tree . Lastly , if we regard Gods counsell , there was nothing in the wilde Oliue amiable , which might induce God to graft it in , or to take such paines , and be at such cost ( as I may speake ) as to take boughes from the wilde Oliue , to knit them to the true Oliue , that is , the holye Church of Christ . If then he did this , why may wee not iudge that he is willing to replant the Iewes into their owne oliue ? Let all Christians then heartily pray to God that he wil hasten this happy work , and take heed lest by their dissolute and wicked liues , they be an hinderance vnto it ; woe to vs if we be so .

DIAL . XX.

Verse 25 , 26. For I would not Brethren , that ye should be ignorant of this Mystery ( least ye should bee arrogant in your selues ) that partly obstinacie is come to Israel , vntill the fulnesse of the Gentiles bee come in ; and so all Israel shall bee saued .

Tim.

HOw doth this Text agree with the former ?

Silas .

It hath the same drift , namely to keepe the beleeuing Gentiles , from despising the vnbeleeuing Iewes ; touching whom , Paul hauing already taught that their conuersion to the faith of the Gospell is both possible and easie , such as may be & also easie enough : now he telleth vs , that their grafting in , and ioyning to the Christian Church , is not onely credible and probable , but that indeede it certainly shal bee ( it beeing a thing which God will haue to be , and none can resist his will , for it is vnchangeable and omnipotent : and this he doth proue by sundry reasons , as first by an Apostolicall oracle , or by his owne testimony , or rather by the testimony of God manifested to him , which is grauely set downe in verse 25. Secondly , by a propheticall authority , or by two Scriptures cited out of the Prophet Esay , verse 26 , 27. Thirdly , from the dignity of the Iewes , being borne Gods deare and chosen people , ver 28. also from the nature and condition of Gods guifts and calling , verse 29. Lastly , from comparison of Iewes and Gentiles , & from the common end of their miseries , wherein through sin both were plunged , that God might haue occasion of shewing mercy to the elect of both people , verses 30 , 31 , 32. &c.

Tim.

What is the summe of the first reason , in verse 25 ?

Silas .

This : Paul an Apostle of Iesus Christ ( by the inspiration of the Holy Ghost , beeing himselfe first taught , that the Iewes should in great number turne to Christ before the end of the world , ) doeth affirme and propound it to be knowne of the Church ; therfore certainly and without all faile it must bee so . For whatsoeuer the Apostle wrote or spake to the Churches , by the direction of the Spirit , is the word of God , 1. Thes. 3 , 13. and one title thereof shall not fall to the ground , or be vnfulfilled .

Tim.

Why doth he call them brethren ?

Silas .

That by declaring his loue he might draw them to attention : for the same purpose he calleth and commendeth this trueth for a ( mystery , ) nowe men doe willingly heare and marke secrets or hidden matters . Of which mystery the Apostle setteth downe the ende or vse ( least they be also wise in themselues , ) see Pro. 3 , 7. Rom. 12. 3. In which places ( wise ) is vsed in the worst part for proude or arrogant ; for arogancy is an effect arising from a greate opinion of a mans own wisedome and guifts , as if they were gotten by themselues , and their owne strength .

Tim.

Rehearse the parts and members of this mystery ?

Silas .

First , that blindnes is happened to Israel in part onely . Secondly , that it shall last till the fulnesse of the Gentiles come in . Thirdly , 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 man , 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 of the Iewes shall cease , that they may beleeue and be al taken vnto Christ : as both Ambrose , and the greeke Scolia doe declare vpon this place , and as the Apostle saith plaine in the next wordes , that all Israel may be saued , which is a third part of this mystery .

Tim.

What is heere meant by [ Israel ? ]

Silas .

Not spirituall Israel , the whole people of God , consisting of Iewes and Gentiles , as the word is vsed , Ps. 124. 1. and Gal. 6 , 16. for then were it no mystery , ( for it is well knowne that the Church shall euer consist of both these peoples , ) neyther were it any consolation to the Iewes ; which Paul heere intendeth to giue them from the hope of their future and full conuersion , but according to the letter it signifieth the nation of the Iewes as in the former verse .

Tim.

What is meant by [ all Israell ? ]

Silas .

Not euery particular amongst them , but a great determinate number , namely the better and greater part of them , as 1. Tim. 3 , 2. Iohn 6 , 45. It is vsuall in Scripture by this particle [ all ] to signifie sometime the better , and sometime the greater sorte .

Tim.

What is the doctrine from hence ?

Silas .

That towards the end of the worlde , the nation of the Iewes shal be conuerted vnto Christ , that they may beleeue in Christ , bee iustified by faith , and bee saued . This appeareth first by the testimony which Paul cites in the two next verses , which plainely fore-tell it . Secondly , by Reuel. 7 , 4 , 5. &c. Which prophesie is litterally to be vnderstood of the Iewish conuersion after Chrysostomes minde , because they are distinguished from the other nations , mentioned verse 9. And this prophesie is of things not already done , but to bee fulfilled afterward , as ye finde it written , Chap. 4. verse 1. Thirdly , heereunto we may ioyne that other prophesie in Re. 21. which wold be expounded of that most pure Church that towards the end shall be gathered of Iewes & Gentiles , ioyned in a most sincere profession of doctrine , and excelling in such piety and vertue , as if the world were to be created anew : and not of the celestiall blessednes of the Saints , in the world to come , as may appeare by these reasons drawne from the circumstances of the text . First , he speakes of Ierusalem , ( not glorified in heauen ) but comming downe from God , and by his graee mightily purified in earth . Secondly , she is likened not to a wife whose marriage is already accomplished , as it must be in heauen , but to a Bride preparing and addressing her selfe to meete her husband , as it vseth to be in earth . Thirdly , tabernacles belong not to blessed Saints , which haue ended their warfare , but to Pilgrims , which as strangers , are to abide a certaine time the combate with such lusts as fight against the soule . These reasons are taken from verse 2. and 3 , now the verses 6 , 7. and 24. affoorde vs more demonstrations , for in verse 6. there is a promise to the members of this new Ierusalem , which are athirst . Now the Iewes indeed beeing conuerted shall haue a very feruent desire after the sweetnesse of Christ , in whom they shall beleeue : but in heauen where all fulnesse and rest shall be enioyed . How can there bee any thirsting or yet any fighting , where al shall be crowned with victory and triumph ? And how shall Kinges bring their riches vnto heauen : as verse 24. These with sundry other the like arguments out of the text , doe sufficiently conuince ( in my opinion ) that this Chapter is not to bee construed of the glorious condition of the godly in heauen , but of a Church which for doctrine and manners shall bee illustrious in earth ; not infected with such errors and corruptions in life , as was vnder Antichrists raigne , nor somolested with persecutions & torments which caused sorrow , and cryings , and teares , and death , as in verse 4. of which there shall be a cessation in the dayes of this renued Church , beeing blessed with great purity and happy peace . The consideration and beleefe of this doctrine should mooue all Christians to helpe forward this glorious worke , especially by earnest prayer to God for it , and speedy repentance for those their sinnes , which hitherto haue beene barres and obstacles to hinder it . For as the execrable and most palpable idolatry of the superstitious Romanists , crouching and bowing most basely before the workes of their own hands , adoring dead stockes , Images , bread in the Sacrament , haue caused the Iewes to abhorre our religion and faith ; the rather for that the Papists beeing neerest to them , and the greater number , they measuring the whole by that large part , think vs all to be as great idoll seruers as they be : So the most leud and loose manners of Protestants abounding in schismes , factions , herisies in religion , being miserably rent one from another in matter of faith , and in matter of fact , beeing full of murthers , thefts , rapines , rapes , adulteries , periuries , vsuries , oppressions , inhumanity , tyrrannies towardes them , and among themselues ; prooue great stumbling blocks to keep them backe . For which scandals very many haue an heauy acount to make .

DIAL . XXI .

Verses 26 , 27. As it is written , there shall come a deliuerer out of Sion , and shall turne away vngodlinesse from Iacob ; for this is my couenant with them , when I shall take away their sinnes .

Tim.

WHat doth Paul performe in these words ?

Silas .

After his owne testimony or prophesie touching the vocation of the fulnesse of the Iewes towards the end of the world ; hee now proueth it by a double testimony of the Prophet Esay ; whence ariseth a second argument , to confirme that secret of the Iewes conuersion , euen by Prophetical authority , which is a most sure worde that cannot faile nor deceiue . The Prophets haue fore-told the Iewes conuerfion , before the restoring of all things , therefore certainly it must be so .

Tim.

Here are two knots to be loosed , first shew vs how Paul calleth that a secret , verse 25 , which beere in these verses hee sayeth was written before by the Prophet ? if it were written and reuealed then it is no secret .

Silas .

Doctrines of the worde are secrets to some when they are not to others which know them ; also they bee secrets in part , when in the whole they be not secrets . So it fareth with this particular doctrine , touching the future and full restauration of the vnbeleeuing Iewes : though it was written in the Scripture of the Prophets , yet it remayned as to others , so to Paul himselfe a secrete and hidden thing , till it was taught him , yea and after he had learned it yet stil to others which knew it not , it did abide a mystery , yea & to himselfe in some sort , as in what manner , at what particular time , and by what meanes this vocation should be fulfilled . Thus what is not absolutely a secret , may yet be called a mystery in some respects .

Tim.

But was it not sufficient for the credit of this mystery , that Paul had affirmed it from the inspiration of the Holy Ghost ? what needeth hee to bring Scripture to confirme it , his owne assertion being an Apostle was aboundantly enough ?

Silas .

It is true , Paul his owne assertion might haue sufficiently authorised this doctrine , but for two or three especiall Reasons why the Apostles doe proue their doctrine by Scripture of the old Te stament . reasons , hee doeth nowe ( as aften heretofore ) appeale vnto Scriptures , repeating his wonted words ( as it is written . ) His reasons bee these ; First , to manifest and make good that which in his defence before King Agrippa hee had spoken , that hee did witnesse no other thinges then those which the Prophets did say should come , Acts 26 , 22. Secondly , to preuent and put by the offence of the Iewes , that they might not be scandalized and grieued with the doctrine of the Gospell , wherein they should apparantly behold a great and full agreement between it and the Gospell . Thirdly , to commend the vse of the Scriptures , that it alone is a perfect rule of faith and manners & all-sufficient alone to demonstrate and proue all doctrines touching saluation ; so as we neede not for this purpose authority humane , or traditions of the Church and vnwritten word .

Tim.

What are we then to learne from this constant customs of Paul , still prouoking to the authority of the old Testament , for proofe of poynts and articles of religion ?

Silas .

First , the great proportion and harmony or consent which is betweene the Propheticall and Apostolicall writings . Nothing in the new Testament is taught to be beleeued vnto saluation , which is not fore-told and foreshewed in the olde ; nothing promised in the old , which hath not the acomplishment in the new , so as the bookes of Euangelists and Apostles , bee as it were commentaries of the Prophets , as the Prophets be interpreters of Moses . The new Testament is the illustration of the old , as the old is the shadowing of the new : both bee but one word , and one Scripture , as there is but one faith , one Church ; whatsoeuer , fanaticall and fantasticall men , as Marcionites , Manichees and others do dreame . Secondly , we learne that neither preachers publikely , for doctrine & matter of faith do teach ought which they cannot auouch and make good by authority of Scripture ; nor the people embrace as truth of God vnto their saluation , ought , which cannot bee shewed them to be contained in the written worde , eyther for words expresly , or for matter and meaning . If any We must otherwise iudge of the canonicall Scripture , then Catholike authors . thing in the matter of Faith and saluation be saide or alledged without authority of Scripture , it may be reiected with the same facility as it was alledged , saith an ancient Father . Whatsoeuer is necessary , is manifest ( sayth Augustine . ) Againe , If I reade it not in the Canonicall Scripture , I will not beleeue it .

Tim.

From what Chapters of Esay , are these two authorities drawne and fetched , and how are they fitted vnto Paule his purpose ?

Silas .

Heere be two Oracles of Esay the Prophet contracted Interpretation . into one , as was done before in verse 8. The former Text or sentence , taken out of the Prophet Esay , ch. 59. v. 20 , there is a little alteration in the words , for in Esay it is , [ The deliuerer shall come to Syon : ] in Paul ( following the translation of the Septuagint ) it is , [ Shall come out of Syon . ] This difference may thus be reconciled , eyther 〈◊〉 is by the Notaries and Coppiers fault , crept into the Text for heneca , as the Septuagint rendred it [ For Syons sake , ] or if we read [ out of Sion , ] then it hath relation vnto the progresse of the Gospell , as if Paul ( doing the office of an Interpreter ) should say , that out of Sion ( that is , the Church of God , signified by Sion , where the Tribes assembled to worship ) should come the Gospell , which should conuert the Iewes to Christ : whereas Esay respecting the very time and instant of the first comming of the Messias , said ( Vnto Sion . )

There is another alteration in the wordes , though no change in the sence ; for whereas Esay saith ( vnto them which turne from iniquity ) which implyeth repentance , Paul rising higher , nameth the very cause of their repentance , namely remission of sinnes by faith in Christ . For none can turne away from sinne by repentance , exGod turne sinne from them by free remission : Or else , with Maister Iunius wee may say , that for his comming ( whereof Esay makes mention ) Paul setteth downe a beneficiall consequent of his comming , which is remission of sinnes .

The second authority is fetched , the one part of it , [ This shall be my couenaut ] out of Esay 59 , 21. and the other part out of Esay , Chap. 27. verse 9. This is al the fruite , the taking away of sinne . Some thinke it an allusion to the words of the couenant , Ier. 31 , 34. The Apostle applieth this place to his purpose after this sort . Seeing God meaneth by free couenant to bee reconciled to the Iewes , ( forgiuing them their sinnes ) and hath foretolde it by his Prophet , therefore there is no doubt of it , but it should be : in which regard , the Gentiles haue no cause proudly to despise and insult ouer the Iewes , but in feare and humility to preserue themselues in the estate of grace . If we will heare the application of these Scriptures more at large , thus it is : What God hath promised by couenant , the same must bee fulfilled , because God is faithfull , and cannot lye or deny himselfe , 1 Tim. 1 , 2. Shall he promise , and not doe ? But by promise hee couenanted to giue a deliuerance , not temporall from Babylonish captiuity , but spirituall vnto remission of sinnes , and eternall life : which couenant , he hath made not with Gentiles onely , but with Iewes ; not with one or with a fewe , but with the whole people signified by [ Iacob ] opposed against [ In part ] verse 25. This Couenant of sending Christ , who is the deliuerer here spoken of , to conuert the whole Nation of the Iewes , and to saue them by forgiuenesse of sinne , is not yet accomplished . Therefore in time to come , euen before the Conclusion of the world , it must be fulfilled : for one title or iot of Gods word , may not fall to the ground . This is like the prophesies of Math. 1 , 21. Mich. 4 , 7. Luke 1 , 33. which are not yet done , therefore must be . For the Iewes being the chiefe part of the people , are but in smal number yet called to the kingdome of Christ .

Tim.

What is now the generall Doctrine of these two Verses ? What is taught out of them ?

Sil.

That there shall be a generall calling of the Iewes to the faith of the Gospell , before the second comming of Christ , as the Prophets haue fore-tolde it . It is not meant that euery one shall be saued , so as there shal not Explanation of the doctrine . be any one beleeuer in the whole nation , but as the fulnesse of the Gentiles are saide to come into the Church because the most and greatest number shall imbrace Christ ; so all Israel must be saued , and whole Iacob shall haue sinne forgiuen them , because this shall be done to the cheefest part , whereof the whole vseth to take denomination .

For further proofe heereof , see the 21. Chapter of the Reuelation , which is a prophesie of this last and great Ezek. 37. 1 , 2. 3 , 4. &c. vocation of the Iewes , as hath beene proued before . Vnto which wee may ioyne Ezekiels vision , touching the restoring ( by certaine degrees ) vnto life , strength , beauty , and proportion , the dry bones which he saw scattered in the fielde ; which howsoeuer some by allusion doe apply to the resurrection of the dead at the general iudgment , yet it is plaine by the text to be meant of Israelites being ( in respect of spirituall life and grace , like drye bones and dead bodyes , ) vnable throrough vnbeleefe to stirre toward God , but through the great and rich goodnesse of God to be raised againe by the Gospell , and made aliue to God through Christ , not all at once , but by some degrees , whereof their comming out of their desperate captiuity of Babylon might bee a type and figure . For it is Gods manner in types of temporall deliuerances , to teach spirituall and heauenly things , concerning eternall redemption by Christ . Beside these things the counsell of the most wise and almighty God in the wonderfull preseruation of the Iewes , ought diligently to be considered & waighed of the godly : wheras sundry very ancient people and famous , as Persians , Chaldeans , Assirians , Troians , Vandales , Lombards , Gothes , Saxons , Picts , Hunnes , &c. are eyther quite extinct and destroyed , or else being seuered and scattered , haue not so held their owne , as to keepe still their owne ordinances , and to be able to shew their originall and historye in sure record , and preserue themselues , for their ciuill life and religion , vnmixed with other people whither they came : ( yet behold a strange thing and markeable ) the Iewes onely , notwithstanding their great and long dispersions , and manifold calamities , desolations , and death in sundry countries , where they haue beene butchered like sheepe , as in England heere at London and Yorke , ( by hundreds and thousands , ) and elsewhere in other Countries , knocked downe by heapes , and others cruelly spoyled , do for all this not onely remaine in very innumerous multitudes , chiefely in Asia and Aphrica , ( as M. Beza , and M. Grineus vpon certaine knowledge do report , ) but do keepe their Tribes distinct and vnconfounded , and their religion , all without commixtion as much as they may , reading and searching the Scriptures , but with very corrupt construction ; yet with this fruite and commodity , that both their pedigree and descent from Abraham and the Patriarkes may appeare , & eke by their witnesse of our bookes , ( out of which we deriue our holy Christian faith , ) may be iustified and cleared from suspition of imposture and fraude , which the heathenish Philosophers and other prophane Atheist-like persons cannot now charge vs with , seeing that people still remaines as preseruers of those oracles of God , which bee the fountaines of our religion . Of all which what other thing are we to deeme and iudge , but that they are reserued thus miraculously of God against the time of their conuersion and saluation to come heereafter , in Gods determinate season . Of this iudgement and opinion finally are many both moderne writers , M. Caluine , Beza , Peter Martyr , Iunius , Piscator , Pareus , and our learned industrious countryman M. Doctor Willet , who hath written an whole tract of this argument : and diuers of the ancient Fathers and Schoolemen , as namely Hilary , and Chrysostome , and Thomas Aquinas , whose words are these : Vniuersi Iudaei , &c. all the Iewes shall come to the Faith , not particularlie some , but vniuersally all ; as many beleeued in the beginning when the Gospell first was published , so verie many shall beleeue heereafter . The Meditation whereof , should warne vs 1. of courtesie and charity towardes the Iewes . 2. of humility in our selues , that wee despise not them whome God will honour . 3. of sound amendment of our liues , that we be no longer any occasion of their stumbling and auersion from Christianity , and that with daily and most feruent supplication we doe helpe their conuersion , that God may bee glorified in the free and mighty saluation of that forlorne people , and the kingdome of his Sonne enlarged : a deare thing vnto all which loue Christ .

Tim.

Yee haue now finished this generall instruction : Tell mee what particular Lessons ye haue to commend out of these two Verses ?

Silas .

Both what be the benefites of Gods Couenant of grace , and in what order : Christ himselfe the deliuerer or Redeemer , whom except we receiue and embrace ( being made one with him by Faith ) wee can haue no part in his merits ; as an house cannot bee borne vp and supported by a foundation , except first it bee close laide vpon it , nor a member takes motion from the body , if it be not knit to the body . The next benefit is remission , or taking away sinne , both guilt and punishment , by the death of Christ , whereunto is annexed imputation of Christ his actiue obedience , in keeping the whole Lawe for our righteousnes . For it is not enough to bee freed from condemnation and curse of sin , but there must bee title and interest giuen vs vnto glorification and life eternal , that we may be fully blessed , & Christ may be to vs no halfe , but an absolute redeemer . Lastly , repentance or turning from sin vnto holinesse , which is sanctification , and is an vnseparable companion of iustification , a necessarie fruite of faith , and a spirituall benefit of Gods free Couenant , so as they doe in vaine boast of hauing Christ and remission of sinnes by him , which haue not forsaken their iniquities , and begun to leade a new life . Obstinate sinners which still abide in their wicked lusts , without amendment , haue nothing to do with Christ as a deliuerer and Sauiour , but as with a fierce Iudge . Secondly , we are taught that we haue pardon of sinne and sanctification by the vertue of Gods couenant and free promise , whereupon all good benefits depend , but this is effectuall onely by faith . For as no Christ , no reconciliation with God without the promise concerning Christ , the promise is vaine to vs , till we beleeue . Therefore the Papists teach corruptly , which say , that the parties baptized , are purged and sanctified by the worke done , whether they doe beleeue or not . Moreouer , if remission of sinnes bee by free Couenant , what becommeth of merite of Workes ? For , if our Saluation stands in remission , then not in perfection of Vertues : if in the prerogatiue of Christ the Redeemer , and of Gods free Couenant , then not in the glorie of our Merites .

DIAL . XXII .

Verses 28 , 29. As concerning the Gospell , they are enemies for your sake , but as touching the election , they are beloued for the Fathers sake . For the gifts and callings of God are without Repentance .

Tim.

WHat doth this Text containe ?

Silas .

Two Arguments to prooue the former secret about the vniuersall restoring of the Iewes . The first is taken from the dignity of the Iewes being his ancient people , set forth by the efficient cause Gods election , and his Couenant with the Fathers . The second is from the nature of GOD , who is euermore firme and vnchaungeable , and will not frustrate his owne election and calling . Therefore it is most certaine , that one day the Iewes must bee conuerted vnto the Fayth , because God cannot for euer leaue and forsake a people so deare vnto him , beeing his chosen people , partakers of his promises and election .

Tim.

How doth Paul passe on , and come vnto these two arguments ?

Silas .

By a preoccupation , wherein there is a secret obiection answered . The obiection is this ; The Iewes are enemies to the Gospell , they hate and hinder the preaching and spreading of it , God hateth them ; and howe then may we thinke hee will saue them , as you auouch ? Vnto this the Apostle answereth by a distinction , thus : They are hated indeede for the Gospel sake , vnto which they are enemies , and for your sake whome they loue so little , as they thinke the worse of the Gospell , because you professe it . But in other respects they are beloued of God , because of the promises made to their Fathers and because of Gods election , which cannot be made voyde by their present vnbeleefe and resistance of the Gospell , because the gifts and calling of God neuer changeth .

Tim

But how is it possible , that the selfe same persons shold be both enemies , and bee beloued : to hate and to loue , are contraries , and cannot at one time bee in a Man , much lesse in GOD ?

Silas .

Sundry answeres may be fitted to this question and doubt , to satisfie it . First , the selfesame Iewes may be hated & loued of God at sundry times ; hated , whiles they continue in vnbeleefe ; beloued , when they be conuerted to the faith , as in verse 23. Secondly , it may bee meant of diuers sortes of Iewes , such as spurne against Christ , are enemies and hated ; but the remnant beloued , which belong to Gods election , and do beleeue . Thirdly , it is true in diuers considerations : in regarde of their present minde to the Gospel , hated ; bur in regarde of their elect Fathers , beloued and precious : but the fittest answere heereunto is , to vnderstand this not of particular men and women among the Iewes , but of the whole Nation which was reiected and hated for infidelity , yet not vtterly cast out , because of the Couenant made with their Fathers : as the Riuer is still the same , although the water which runneth by , bee not the same : so it is the same Nation of the Iewes , because of lineall descent , though consisting of diuers generations , and of vnlike conditions .

Thus then the answer of Paul may summarily be collected : that if God looke vpon the Iewes , according to their present estate ; as they doe not admit , but kicke against the Gospell , he hateth them , and worthily abandoneth them : but as he considereth his people , not after their euill deseruinges , but according to his owne free election , and that promise which God hath made to Abraham and his seede , God so loueth them , and in his time will vouchsafe his grace vnto them ; because howsoeuer all men be lyers , yet God remaineth constant , and altereth not his wil and counsell , verse 29.

Tim.

But is not God changeable , seeing hee sometimes loueth , and sometimes hateth ?

Silas .

No verily , God still remaineth one & the same , euer like himselfe , howsoeuer things and persons are often changed , such as he will haue to change , and at such time as he appointed their change . What God hath decreed to be perpetually , shall be so ; and what hee hath ordained to bee mutable , shall bee altered ; but himselfe varieth not , with him is no shaddowe by turning , Iames 1 , 17.

Tim.

Come now to the words , and tell vs to whom the Iewes are enemies ?

Silas .

First , to God , whose enemies they are , hating him , and hatefull to him . Secondly , vnto all godly persons , Paul and others ; for Gods enemies are our enimies , and his friends must be our friends , Gen. 12 , 3. Psal. 139 21 , 22 And this Paul doth proue by two Reasons . First , because they beleeue not the Gospell , but striue & fight against it . Secondly , for the Gentiles sake , which may haue a double sence , either that the Iewes for their vnbeleefe being cast out , the Gentiles might bee called in , and enter into their voide roome : or else for your sake , that is , because they see you embrace the Gospell , euen therefore they resist the Doctrine of Christ , and abhorre you for making profession of it : & thus I iudge it should be taken .

Tim.

What Doctrines are wee to learne from these wordes thus declared ?

Silas .

First , that God is an enemy , and hateth such as Doctrine . be aduersaries to the Gospell of his Sonne . The reason Reasons . heereof is good , because the Gospell proceedes from God himselfe , as author ; also , it entreateth of his grace and mans saluation , and is the worde of his Wisedome , wherein hee hath vttered his counsell for mans eternall happinesse , being a word of trueth and reconcilement . Therefore such as oppose and oppugne this word , cannot be but odious to God .

Tim.

What is the vse that wee are to make of this first instruction ? Vse .

Silas .

First , it sheweth the most miserable estate and condition of all Heretickes , Papists , Iewes , Atheystes , scoffers , prophane worldlings ; of which Paul saith , Phil. 3 , 18 , 19. they be enemies to the crosse of Christ , that is , to the doctrine of Christ crucified ; and therefore God abhorres them , and their end must be damnation , without hearty repentance . If God wil take vengeance in flaming fire of them which be ignorant of his will , and do not know the Gospell , 2 Tim. 1 , 8. how will hee torment such as by word , false opinions , writing , or sworde and persecution , be enemies to the Gospel ? Secondly , this admonisheth vs whom we must account our enemies , & how farre foorth , namely , not for our priuate profit or pleasure , but for the Gospel & mens saluation sake : with such as hurt these , wee must haue irreconciliable difference , so long as they set themselues against the Gospel , and do not repent . Which reprooues men-pleasers and time seruers , who for lucre and worldly case and dignity , are ready and forward to haue vnity with Gods enemies , to compound light and darknesse , to set agreement between Popish Idolatry and Christian religion , between Christ and Antichrist , as if they would endeuour to accord fire and water , a 〈◊〉 matron & an arrant strumpet , heauen and hell : see Deut. 13. 5 , 6 , 7. 2 , Cor. 6. 14. 15.

Tim.

What is meant by [ beloued , ] and of whome is it meant ?

Sil.

Beloued signifieth deare vnto God , not to the faithfull onely ; of which loue there bee two causes rendered . First , the election of God ; Secondly , their Fathers and the couenant with them .

Tim.

What is meant by [ electing ? ]

Silas .

The externall grace of the couenant , whereby Interpret . God choose this people from amongst all other nations of the earth to be his people , Deut. 32 , 8 , 9 : Secondly , eternall election whereby he chose many of them in Christ to be heires of eternall life ; this couenant and election are perpetuall and not temporary .

Tim.

What Fathers are these he speakes off ?

Silas .

Abraham , Isaac , and Iacob , and the other Patriarchs , to whome God made a solemne promise to be their God , and the God of their seede . The summe is , Seeing the election of God hath such force and vigour in this people of the Iewes , and God did loue their Fathers , and gaue them a promise to saue them and their posterity : therefore God loueth their children , and will in his due time conuert them , because hee hath set his loue vpon them ; for his nature is such , that he repents not nor changeth his holy purpose , and heauenly calling .

Tim.

But what will it helpe the Iewes , being themselues vnbeleeuers Doubs . and vnholy , to descend of holy and faithfull Fathers , more hereafter , then heretofore it hath done ?

Silas .

First , the couenant which was giuen to the Fathers , Solution . makes all such as come of them to bee holy , though not with personall holinesse , yet with federall , so farre as to be counted Gods people , and to haue right and title to the word and Sacraments , as before . Secondly , he speaks now of such as are not onely vnder the couenant , but vnder Gods free election , and therefore such as must be called in time , and made to walke in the steppes of their Fathers saith , who shall bee loued and receiued , not so much for their Fathers , as because of Christ in whome they beleeue , as their Fathers did before them .

Tim.

What is our doctrine from hence ?

Silas .

That God extends his loue to the godly parents Doctrine . and to their issue , which imitate their faith and goodnesle ; euen as amongst men , the friendship and kindnesse of parents , we often see is conuayed to their children ; as Dauid loued Ionathan the Father , and Mephiboseth his Sonne . So God deriueth his loue to the children , which be like vnto their good and righteous parents , Psal. 112 , 2. and we read that God remembred Isaac for Abrahams sake , and did good to Salomon for Dauid his fathers sake : see the 2. commandement , Exod. 20.

Tim.

What should this teach vs ?

Silas .

First , it warneth vs all herein to imitate God , to Vse . continue our loue in a constant tenour from Father to the childe , there being no iust cause to the contrary ; as Dauid loued and honoured Chimham , when he could not doe his Father Barzilai any good , by reason of his old age , 2. Sam. 19 , 38 , Secondly , not to hate the wicked longer then they abide in their refusall of the Gospell , but as God and Angels receiue , loue and ioy at sinners when they conuert , so ought we men , Luke 15. Thirdly , that Children which haue had godly parents , shall bee inheritours of the same grace and loue , so as they be followers of the piety of their parents . If they degenerate , God will hate them as he did the Iewes which grew out of kinde , but if they bee like to their beleuing progenitors , they shal taste of the same loue . Lastly , seeing God loueth many of the Iewes , let not Christians hate them , neglect or despise , or bee vncourteous or hurtfull to them ; but dayly and earnestly pray for the conuersion of such amongst them , as pertaine to Gods election and couenant , prouoking them by our Christian and godly conuersation to come vnto , and to like of the Gospell and not driue them more backwards from Christ , by superstitious vsages and corrupt manners , for which the Idolatrous Papists and carnall professors haue much to answere to God , who will be a seuere reuenger of such scandals .

Tim.

Go forward to verse 2. which hath a new reason from the nature of God , to proue his vnchangeable loue to the Nation of the Iewes , because God himselfe cannot change his owne counsell . Tell vs what is meant by [ guifts and calling , ] and by [ without repentance , ] & what is our instruction from this whole verse ?

Silas .

By [ guifts ] he meaneth not either corporall good things , as health , strength , beauty ; nor yet naturall gifts of the minde , as wit , memory , &c. nor worldly goods , as riches , honors ; nor all spirituall good things , as knowledge , gift of preaching , prayer , &c. for these may be , and are lost , and taken away from many . Whereas Paul speaks of gifts which be irreuocable , & once had , are no more lost ; as election and the speciall fruites thereof , viz. remission of sins , iustification , faith , repentance , sanctification , hope , loue , perseuerance in grace , & glorification ; these peculiar gifts which flow out of Gods eternall predestination and loue : Also that calling which is according to Gods purpose , which is euer effectuall to the change and renewing os the heart ; and of these it is written , they bee without ( repenrance , ) that is , immutable without any alteration . Repentance the cause of change , being by a metonymie , put for mutation which is the effect : for therefore men change because they repent ; not but that these guists and others , failing in themselues , as things created be subiect to change , ( God alone being absolutely without change , being simply and infinitly eternall , ) but seeing God who besto weth them , will neuer call them back , hence it is they are not altered , and free from change . For that which causeth repentance and change , is either want of counsell and foresight to vnderstand things thoroughly ; or of power , not beeing able well to effect what was well considered . Now in God there lackes no wisedome nor power , for he knew al his workes , and none can resist his power ; therefore such Iews as he knew before , and whom he gaue to his Sonne to bee redeemed and deliuered , cannot fall from these guifts and calling of God . This word then ( without repentance ) must not with Erasmus bee referred to the guifts and things themselues , nor with Stapleton and other popish Sophisters be so taken as if God had no cause to repent of his reiecting the Iewes , for that therof came such a good , as the conuersion of Gentiles ; it being Pauls purpose by this assertion , to prooue the calling of the Iewes : but this must bee referred to the fixed and most good and wise counsell of God towards his elect , such as he had spoken of , Rom. 8 , 30. Whom hee predestinated , them hee called , and iustifieth , and glorifieth . In these the guifts and calling of God bee without alteration , insomuch as neyther Diuels with all their malice and might , nor the Saints with all their weakenesse and inconstancy , can bereaue them of their guifts , and inward calling , because God the author and worker is constant , and so prescrueth what he bestoweth , as neyther he takes them away , nor suffereth his children to cast them away . Of which matter reade the Dialogue on Rom. 5. 2.

Tim.

But howsoeuer there bee no repentance and changing Mal. 3 , 6. of purpose with God , and therefore seeing according to his euerlasting Numb. 13 , 19. purpose hee promised that the seed of the Fathers , as of Esay 46 , 11. Abraham , &c. shall be holy , hee will stand to his promises , and 1 Sam. 15 , 29. out of the Iewes will gather all his elect , ( for this is his proper Psal. 110 , 4. nature , not to repent him ; his guifts and calling are without Iam. 1 , 17. changing ) yet God remaining constant , men through their default may shake off their calling , and cast off their 〈◊〉 , and so fall away from God , and from beleefe in him .

Silas .

For answere heereunto , first , this doth imply a contradiction , that the Saints should loose their guifts and their calling prooue temporall , and yet God abide constant . For he hath by promise bound himselfe to the elect , that he will holde his hand 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 Psal. 4 , 2 , 3. 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.

WHat 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 forth 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 obtaine to beleeue in Christ , not by fortune or by their owne merites , but freely through the mercy of God . The proofe hereof is first , Rom. 9. 16. where election and faith , which dependeth vpon it , are denied vnto , and taken from our owne merites , and attributed wholly to God and mercy ; adde hereunto Ephe. 2. 8. Furthermore , vnbeliefe commeth from the free will of man being corrupt , therefore it cannot ingender faith , for out of one fountain commeth not sweete and sowre water . Lastly , if faith come from our selues though but in part , then might wee haue some reioycing in our selues , but we must wholly glory in God , and not in our selues , 1. Cor. 1. 31. Therefore faith in them by an effectuall calling , is the onely woorke of his grace and mercy , Tit. 3. 4. 5. 2. Tim. 1. 9.

Tim.

What is the profit wee are to make to our selues by this doctrine ?

Silas .

It teacheth where to beg faith when we lacke it , and whome to thanke when wee haue it . Thirdly , it conuicteth such of errour , as in matter of saluation , part stakes and deuide betweene Gods mercies and mans free will ; as if it had some power to beleeue the promises , and onely needed some helpe of grace . Thirdly , it humbleth the pride of man , to consider that all that is pleasing to God and tending to eternall life , doth come without our selues wholly by the grace of God , 1. Cor. 1 , 29.

Tim.

Will not this weaken our endeauour after the getting and increasing of faith and other sauing & heauenly graces ?

Sil.

No verily , it may quench arrogancy , but it will quicken our industry , because the more mercifull God is vnto vs , the more wee are bound to doe what lyeth in vs to please him , Psal. 130. 4. Rom. 12 , 1. Secondly , though faith come of God , yet our duty is to seeke , aske , knocke , labour and striue to attaine it : and the promise is to such .

Tim.

What other things may we learne from the two former verses of this text ?

Silas .

That the vnbeleefe and contumacy of the Iewes , hath well deserued their breaking off from the Christian Church , so as God is iust , and they haue no cause to complaine . Secondly , why the Iewes and the Gentiles might not beleeue both together , but by courses one after another , is a secret to be adored of vs , and not to be inquired into , verse 33. Thirdly , the conuersion of the Gentiles , followed the vnbeleefe of the Iewes , not as an effect of the proper cause , ( for the Iewes in their disobeying , intended no mercy to the Gentiles , ) but as an euent & consequent of Gods prouidence and counsell , so purposing & disposing matters to the praise of his name . Elsewhere ( that ) noteth the euent , and not the moouing of the finall cause , 1. Cor. 12. Acts 1 , 2.

Tim.

Now proceede to the 32. verse , and tell vs the summe of the argument contained therein ?

Silas .

God hath equally shut vp both Iew and Gentile ( as it were in a prison ) to this ende , that the elect among them might equally obtaine mercy vnto saluation .

Tim.

In what sence may it be saide of God that he shuts vp men in vnbeleefe ?

Sil.

Not by dropping and powring vnbeleefe into their hearts , ( for God is not the author of sinne , ) nor yet onely by suffering men to be blinded with ignorance , and to become vnbeleeuers , or by withdrawing the Spirite and word of faith from men , and by declaring and conuicting men of infidelity , in which sence the Scripture is saide to shut vp men vnder sinne , Gal. 3 , 22. because sinne is reuealed by the law , Rom. 3 , 20. But God as a righteous Iudge deliuering men vp to blindnesse and hardnesse of heart , doth hold them fast fettered in the ghiues of their vnbeleef . Like as a Iudge doth inflict imprisonment vpon offenders , and restraineth their liberty ; so all men ( till the time of their effectuall calling ) are kept in the prison of incredulity by the iustice of God , their sinne so deseruing to haue it . This is therefore a metaphor or speech borrowed from earthly affaires , and applied to spirituall things .

Tim.

What is our lesson from the first part of the verse ?

Silas .

That God vseth to punish one sinne by another , wherein yet he is not the author of the sinne but of the punishment , the iudgement is from God , the fault is from men ; therefore let all men stand in feare of him , who can strike the Spirite as well as the flesh .

Secondly , that the condition both of elect and reprobates by nature is alike , all being incredulous , disobedient to God , and miserable : and therefore none ought to bee puft vp aboue another , our case being all one ; and the elect beeing no better then others by birth , haue the more cause to praise Gods goodnes for caling them to the faith , and leauing others in vnbeleefe , which were no worse than themselues were .

Tim.

In the next part of the sentence , what is meant by the world [ All ? ]

Silas .

Not euery particular person , but some of all sorts , as Augustine expounds it , some Iewes , some Gentiles , euen all the faithfull of euery nation . This may appeare to be the sence , by comparing this place with Ro. 10 11 , 12. Gal. 3 , 20 , 22. where that is called [ sin ] which is called [ vnbeleefe ] here : & that tearmed the [ promise ] there , which is heere tearmed [ mercie , ] and the vniuersall particle [ All , ] restrained or limited vnto beleeuers .

Tim.

What instructions haue wee from these last words ? Doctrine .

Silas .

That wee are not to despaire of the conuersion of any , be they neuer so great vnbeleeuers ; for Gods power and mercy are greater then mens sinnes ; therefore , none must cast away hope of others , or their owne saluation . Secondly , it is God alone that is able to open the eyes of such as are blinded by vnbeleefe : as none deliuereth the offender out of prison , but the Iudge which committeth him , so none can escape out of the Fetters of vnbeleefe , but through the mercy of God which shut them vp in that prison . Therefore , let all pray vnto him , to pardon their vnbeleefe , & to giue them Faith to beleeue in his onely begotten 〈◊〉 our Redeemer : for they onely are free , whom the Sonne maketh free ; al others remaine fast tied and bound in the chaines and manacles of naturall blindnesse and infidelity , hauing not so much by any strength of their own wil as to desire liberty .

DIAL . XXIIII .

Verses 33 , 34 , 35 , 36. O the deepenesse of the Riches both of the wisedome and knowledge of God , howe vnsearchable are his iudgements , and his wayes past finding out ? for who hath knowne the minde of the Lorde , or who was his Counseller ? &c.

Tim.

WHat doth this Text containe ?

Silas .

A conclusion of the former argument , touching election and reprobation , but especially of the mystery touching the reiecting and calling of the Iewes : at the consideration of which things , he as one striken with amazement , exclaimeth that they are too high or deepe for him , eyther to vnderstand or vtter , being worthy to be admired and adored , because of the admirable wisedome and iustice of God in them , and so shuts vp the Chapter with glorifying God for them .

Tim.

What be the parts of this present Text ?

Silas .

Two : First , an exclamation in three Verses : and secondly , a petition in the latter end of the thirtie sixe verse .

Tim.

What is the summe and substance of the exclamation ?

Silas .

The Apostle by his owne example , teacheth all men to wonder at the most wise counsels of God , in disposing the endes of them ; but especially , touching the finall estate of elect and reprobate men , forbidding eyther curiously to search them , or wickedlie to murmure against them , vpon these three Reasons . First , for that they are vnsearcheable , ( that is , ) such thinges as neyther ought to bee searched after , neyther can they bee found , Verse 33. by way of interrogation ; and in verse 34. by the testimonie of the Prophet Esay , Chapter 40. verse 13. Secondly , because they are most iust without any wrong done vnto the creature , Verse 35. Thirdly , in respect of their end , because God who is the beginning of al things , hath deereed and done al things to his owne glory .

Tim.

What is signified by [ deepenesse ? ]

Silas .

The abstract is put for the contract , deepenesse for deepe , as Romanes 11 , 6. Election for Elect , 2 Peter Interpret . 3 , 13. righteousnesse for righteous persons . And by riches , is vnderstoode the immense or vnmeasurable aboundance of any thing , as Romanes 9 , 23. Riches of Glorie for his most plentifull glory , Ephesians 2 , 7. Riches of his grace , for his most abundant grace . See Romanes 24. This phrase is much like vnto that in Colossians 2 , 3. All the Treasures , &c. In both places there is a comparison from earthly riches and treasures , which are so deepely hidde in the verie bowelles of the earth , that they cannot be come at , and digged vp : euen such is the knowledge and wisedome of GOD , touching the end of man , they bee inaccessible , farre aboue and beyond the reach of our capacity . If Paul such a worthie Apostle perceiued it to be so , how much more ought others to thinke it so ?

Tim.

What may bee meant ( By Knowledge and Wisedome ? )

Silas .

These wordes are sometimes put passiuely for that knowledge whereby God is knowne of man , as 1. Cor. 12 , 8. But they are heere vsed actiucly , for that whereby God doth perfectly beholde himselfe and all other things to be done , or not to be done , & most wisely disposeth of his creatures ro most due ends . So the words be vsed , Col. 2 , 2. as attributes in God , not as affects in vs .

Tim.

What Doctrine haue we to learue from hence ?

Silas .

The wisedome of God in his purposes towardes Doctrine . men , and in the administration or gouernment of men and their finall estate , cannot throughly and perfectile of vs be perceiued and seen into . As why God would elect this man , and not that man , Peter and not Iudas , both being alike corrupt : why for many yeares hee would make the Iewes his people , and not the Gentiles , and then the Gentiles and not the Iewes , by courses , and not both together , &c. These things were such as euen Paul himself found too high for him . The Reasons hereof be first , because Reasons . cause the knowledge of God is infinite like to the wide and vnbounded Ocean , like the treasures which are many thousand fadomes shut vppe in the earth , and cannot bee fetched and drawne out .

Secondly , our vnderstanding is finite and limited . Looke what a spoone is to the holding of the whole sea , or a spanne to the measuring of heauen : or ones fiste to the griping of the earth , that is mans knowledge being compared with Gods knowledge . Gods knowledge is most excellent , and not onely first , for the immensity and largenesse of it , knowing himselfe and all things , but 2. for the perfection of it , knowing all thinges perfectlie ; and thirdly also for the manner , needing no meanes of knowledge at all : and fourthly , for the celeritie of it , in a moment knowing all . Fiftly , the certainty , it cannot be deceiued . Sixtly , the eternity . Seauenthly , the efficacie , being the cause of all , and enlightning all . Thirdly , there be many things which God keepes and reserues Reason . as secrets in his owne bosome , and cannot bee knowne of vs , no more then we know anothers thoughts or the reasons of others doings , especially of the actes of Princes , whose wayes are like a great deepe , saith Salomon ; which if we cannot alwayes looke into , how much lesse into all Gods matters ? As our bodily eyes , howsoeuer quicke-sighted , yet are not able directly to looke vpon the sunne shining in his brightnesse : so the perfect wisedome of God by many degrees , doth exceede the most perfect and profound wisedome of man .

Tim.

Tell vs what duties this Doctrine may put vs in minde of ?

Silas .

That wee are bound most reuerently to thinke Vse . and speake of those words and works of God which we do not know , as being assured they proceede from most excellent knowledge , and infinite wisedome . Secondly , it may moue vs to consider with humility , the weaknesse of our owne knowledge , which we shall neuer perceiue how poore and simple it is , till we put it in the ballance , and compare it with Gods knowledge . As Peter the better saw his owne vilenesse , when the maiesty and diuine power of Christ , appeared at the draught of Fishes ; and Abraham beholding the vnspeakable glory of God , was the more easily brought to perceiue his owne basenesse , that he was but dust and ashes : and as the most piercing and sighted eye , will proue dull , if it bee set against the beames of the Sunne : so the best and greatest knowledge of any man ( howsoeuer it may seeme much , ) when hee compareth himselfe with others that are farre more ignorant then he , yet in respect of God it will bee found mecre ignorance and blindnesse , euen as darknesse is in comparison of the light : let euery man therefore as hee feeles knowledge to puffe him vp , so beat it downe with this thought : O Lord , how little a portion of wisedome haue I in regard of thee .

Tim.

What do Iudgements and wayes signifie ?

Silas .

Some take them to signifie one thing , the counsell of God touching mankinde , and the euents of those counsels , but the best is to distinguish them , & to expound iudgements of the meanes which God vseth in the disposition & gouerment of mankind , acording to his eternall counsels : in which sence the Hebrewes doe vse to take this word for Gods administration , as Psal. 9 , 7. and 67 , 4. Iudges 7 , 26. Iohn 5 , 22. By [ Wayes ] are meant the purposes and decrees of God , touching all persons , and touching their eternal condition , together with the reasons why he doth this to that man , and not to that . And whereas his wayes be two-folde , either those by which we come vnto him , which are his precepts and promises , Psal. 112 , 1. and 119 , 1. ( for as by the way wee are led to the City , so by the word of promise and commaundement wee are brought to God : ) or those by which God comes to vs , which are the wayes of his prouidence and decrees of mercy and iustice : These latter are vnderstood heere , and these are tearmed [ vnsearchable , ] because they ought not to bee searched nor enquired into , and [ vntraceable and past finding out , ] because by no search they are to be found ; as the way of a ship in the Sea , and the way of an Arrowe in the ayre , so the wayes of God cannot be knowne as touching the cause and manner of them , & vntil they bee reuealed . That Ioseph was so exalted in Egypt , and Dauid so aduanced in Israel , and Ismael not chosen when Isaac was , and Christ sent to redeeme the world by death : these are Gods iudgements which we may search , because they are knowne by the worde . But why Ioseph & Dauid exalted , rather then any of their other Brethren : Why Iacob taken and Esau refused , ( both being euery way equall : ) Why Redemption by Christ , was rather wrought by Iudas his treason , then by any other meanes : Finally , why the Iewes a long time hauing beene Gods people , should be broken off , and that in the time of grace ; and the Gentiles at that time planted in , when they were grosse Idolaters , and why the calling of the Iewes is deferred so many hundered yeares ; these and such like are the wayes of God that cannot be known nor ought to be searched , but are to be thought vpon with great admiration and silence , after Paules example .

Tim.

What instructions haue wee from these last words of the 33. verse ?

Silas .

First , it is the duty of Gods children ( auoyding al Doctrine . curiosity ) to adore and wonder at the secrets of God , as did Mary , Luke 2. and the Euangelist Iohn , Reue. 5 , 4. And the reason hereof is , both because strange thinges deserue Reason . to bee admired , and ignorance is euer a iust cause of wondering , for no man wonders at what he knows , but at what hee knowes not ; therefore God neuer wondereth at any thing , and wise men wonder lesse then fooles , because they know more ; and yet both fooles and wisemen must wonder at somethings which they cannot know .

Tim.

To what profit serues this doctrine ?

Silas .

It serues to rebuke blockishnes in such as are not moued to wonder at the admirable waies of God . Secondly , the curiosity of others , who in steade of wondering and being amazed , breake out into murmuring and blaspheaming of the thinges which they vnderstand not ; as many Papistes , Palagians , and Lutherans vse to doe about the matter of predestination and other high poynts , condemning what by them is notconceiued . Thirdly , the prophanenes of some who deride and iest at things which they cannot perceiue : the worlde is too full of such Atheistes and mockers ; all such must be sent to schoole to sober & godly minded Paul , to reuerence and adore things which bee aboue them .

Tim.

What other instructions from hence ?

Sil.

The cause and reasons of Gods eternall counsel cannot be sought out nor found ; which instruction admits 2. ex ceptions . First , ( of the blessed Trinity , of which ech person knowes the hidden things of God . 1. Cor. 3. Secondly , of such things as are manifest by the workes and worde of God , 1. Cor. 2 , 16. Mat. 11. So much of Gods wayes as Christ hath taught , wee may , nay wee ought to learne , but we may not be learners where God is no teacher ; nor haue eares to heare , wher God hath not a mouth to speak . Learned ignorance is much better and safer then proude and curious knowledge ; for hee that searcheth the glory shall be consounded of the maicsty ; and secret things belong vnto God . Deut. 29 , 29.

Tim.

What profite are we to make our selues of this point ?

Silas .

First , it condemnes such curious persons which like Adam , Gen. 3. and Peter , Iohn 21. neglect to search what they may well finde and know , and desire to pry into that which they cannot know ; these lose their labor and themselues . Secondly , it exhorts vs all vnto Christian sobriety , to content our selues with things reuealed , and letting passe that part of Gods minde , which hee hath reserued to himselfe , because he needeth none to be the men of his counsell , as Esay well speaketh . For as hee knowes all the counsels of all his creatures , and is sufficient to himselfe to be his own Councellor , hauing none to aduise him when he purposed to create & how to gouerne the world : so it bootes not for any man to looke after those counsels of his which hee will haue kept secret ; there is no more dangerous madnesse then not regarding that which wee ought , and may know , to molest our selues in hunting out what cannot be knowne .

DIAL . XXXV .

Verses 35 , 26. Who hath giuen him first and it shall be recompenced to him againe ? For of him , and through him , and for him are all things : to him be glory for euer , Amen .

Tim.

HOw doth this text agree with the former ?

Silas .

Hauing saide wee cannot pierce into Gods secrets , hee giueth a reason , because they depend not vpon vs , but we rather depend vpon God as the first beginner of all things ; he conferres all vpon others , none confers ought to him ; withall he now quitteth God from accusations of iniury to any creature , by a reason taken from his Iustice , because he is a debter to none , but all are beholden to him for all that they be or haue . Also , he hath both made all at first , and still gouerneth all thinges vnto his owne glorie , therefore hee cannot bee vniust in his wayes .

Tim.

Doth Paul allude to any place of Scripture in saying , [ Who hath giuen , &c. ]

Silas .

Yea , to a place in Iob , Chap. 41. verse 2. & such an interrogation , hath the force of a negation or denial , as if it were saide ; None hath ought giuen vnto him to binde himto make recompence to them .

Tim.

What is signified by [ First , ] and by [ recompence ? ]

Silas .

First , signifies before : and recompence , signifies due reward by debt .

Tim.

What is the Doctrine from these words ?

Silas .

That God hath absolute right and power in , & ouer all men , so as hee oweth nothing to any , or takes ought of any ; he may do to them , or not doe , what hee will , giue or not giue , what , and to whom , & how much , as he pleaseth , being independant vpon any creature , & free from all obligation which might oblige or tye him vnto any of his creatures . No Potter ouer his clay , or Lord ouer his vassals , can haue more absolute right and iurisdiction then God hath oueral things created : Adam in Paradice , or the good Angels which be in heauen did not nor could demerit God , or make him in least degree bounde to them , they giuing or adding nothing vnto him , but taking all their goodnesse , wisedome , integrity , and whatsoeuer excellency from him ; and that freely out of his owne good will and pleasure ; as being himselfe of himselfe a most full perfection , and an absolute most free Agent , himselfe before all thinges , cause of all things , vpholder and sustainer of all things , end of all things . As the Sea hath nothing from the Riuers , but they from it , nor the Sun takes any light from the moon , but it borroweth all from the Sunne ; nor the soule borrowes any life from the body , but the bodies life is from the soule , so is it betweene God and all his creatures . No Monarch in the world , Emperour or King , is or can be so absolute and independing as the soueraigne King of the worlde is ; for they cannot subsist without their people , ( as a King in royall authority ) who by their multitude , strength , and riches , doe maintaine the safetie of their Kings and Rulers , & by their submission do honor them : but God had no neede of his creatures , he did and can for euer haue subsifted , and beene perfect and al-sufficient to himselfe , and of himselfe without them : and so not they without him , of whome they haue being , when they were not ; and all thinges when they had nothing . This made Iob to say , that as mans wickednesse hurt not God , so his goodnesse did not profit him . And Dauid , Psal. 16 , 2. that his goodnes or liberality did not extend to God , but to the Saints , which were of excellent Vertue , it might doe them some good , and none can giue God any thing . Whereas God calles for our affections , Giue me thy heart , Prou. 23. and for our goods , Offer thy substance vnto God , and hee looketh for our-thankes and praises , Render vnto me praises , Psal. 50 , 14. Wee are to know that we giue God nothing , but what hee first gaue vs . Also by our giftes he may be honored , but cannot be enriched , being an infinite perfection . And lastly , in our gifts to him , wee expresse our dutie , but make him no debter ; for we owe vnto him more then wee do or bee .

Tim.

Vnto what profit and vse are we to turne this doctrine touching Gods absolutenesse ?

Silas .

First , it serues for instruction , to teach that God cannot do wrong , or offer iniustice to any , seeing he is in debt to none , and might do with his owne what he would : therefore , though he haue no mercy on Cain , Ismael , Esau , Saul , Achab , Iudas , or others , yet heerein is he not vniust , for hee oweth them nothing : nay , had hee denyed mercy to all mankinde , and appointed all the sonnes of Adam to endlesse and remedilesse misery , ( as he did the Angels which fell ) this plea woulde haue freed and quitted God , that none gaue him first ; and therefore how can any complaine of him , sithence all was in his owne power to dispose of them as hee himselfe listed ? Let then all mouthes be stopped . Secondly , this exhorts the elect and godly , to great and continuall loue and thankfulnesse towardes God , because of his gracious fauour , they holde themselues and whatsoeuer they enioy ; they enioy it not onely besides and without their owne deseruings , but indeede directly against their merite , as being by guilt of sin worthy of the same condition with the reprobate ; it is the meere goodnesse of God , who hath separated them and allotted them a better estate ; for they gaue him nothing , they preuented him not by any merite or desert on their part .

Tim.

Yet the Scripture often affirmeth , that Godrendreth Doubt . to the godly , according to their workes , Rom. 2. 6. and that hee doeth this as a righteous iudge , 2 Thessal. 1. 6. 7. 2. Tim. 4 , 8. Therefore it should seeme God is not iust , except hee recompence the godly for that which they haue giuen him , see Luke 14. 14.

Silas .

Whatsoeuer workes the faithfull haue , they bee Gods guifts , who worketh in them both the will and deed according to his pleasure , Phil. 2. 13. they be no otherwise called our workes , but as our bread is tearmed ours , Mat. 7 , 11. because it is giuen vs ; wee are they which receiue it , to vse it by Gods liberality , and as his blessing vppon our industry . So good workes being wrought in vs and giuen vs by Gods holy Spirit , are therefore named ours ; and not because they proceed from our wil : which made Augustine to say , Lord looke not vpon my owne workes , but vppon thy workes which thou hast done in mee : and again , God crowneth in vs his owne guifts , not our merites : and againe , He doeth vs a double mercy , first hee giueth vs power to do well , and then recompenceth and crownes that worke which we did well by his grace . Now God hauing freely promised a reward to good workes ; hence he is called iust and righteous , not because he oweth any thing to any persons , but for that he keepeth his promise , which is the part of righteousnesse . Wherefore popish hypocrites and iustitiaries are little better then mad , which presume to make God obnoxious & a debter to them by their works , as if they gaue him something of their owne , and so were vniust , except by order of iustice ( not of clemency ) he did requite , euen for the worthines of the worke . See Rhemish notes on 2. Tim. 4 , 8. Heb. 6 , 10. Lastly , heere is confuted predestination vpon faith and workes foreseene , which bindeth Gods fore-appointment to the quality of the creature , as if it ( being the supreame cause of al things ) did depend vpon something in men which they should ( as ye would say ) giue vnto him .

Tim.

What doth the last verse of this Chapter containe ?

Silas .

A proofe of that which went before , that hee is debter to no man , because he is the beginning of al things ; and that he cannot doe vniustly with any , because his glory is the end of al things : for it is rightfull that euery thing be referred to his owne end , but God himselfe is the ende for which some men are elect , and others reprobate ; therfore whether he doe elect or not elect , hee cannot wrong any man , for it is iust that God should promote his owne glory as he list .

Tim.

What is meant in this sentence by [ him ] thrice repeated ?

Silas .

Some vnderstand it of the three persons in the Trinity , without any ground , therefore the best is generally to expound it of God .

Tim.

In what sence are all things saide to be [ of God ? ]

Silas .

Not as of the matter where of they are , ( for then al things should be deified ) but as of the first cause and beginning : for he giueth being to all , all things made are of him by creation ; all persons elect bee of him by predestination ; all the Saints that are beleeuers , are of him by regeneration ; there is nothing in them cyther of nature or grace , but it is of God : originall sinne being an euill thing is not of God , but of the malice of Sathan , and of mans corruption , though sinne be of God passiuely ; for he suffereth it ; and deficiently , for hee doeth with-drawe his grace : yet not from God as efficient and originall working cause , it is by him , being by him turned to good , and for him , because it tends to the praise of his iustice .

Tim.

In what meaning are all things said to be [ by or through him ? ]

Silas .

They are [ through him ] by administration , because he gouerns all things , euen the least , to a sparrow on the house top , Math. 10. 29. Secondly , they are through him by preseruation , because he vpholds all things in their being so long as they bee ; for God is the preseruer of man and beast , and sustaines all thinges by his mighty worde , Heb. 1. 3.

Tim.

In what meaning is it sayed , that all thinges are through Christ , and doe consist by him ? 1. Cor. 8. 6. Colos. 1 17.

Silas .

Not as by an instrument , and one inferiour to the Father , as the toole is inferiour to the crafts-man , ( as the Arians would haue it ) who are confuted by this our present text , where it is said of God the Father , that all things are ( through him ) yet he is very God ; in which sence it is elsewhere of Christ written , that all thinges are thorough him : as by a working cause , or as by the wisedome of the soueraigne creator of the world , see Pro. 8. 27. 28. 29. as an Artificer exerciseth his art by his wisedome , so God rules all by his Sonne , Iohn 5. All iudgement is committed vnto the Sonne .

Tim.

What is the doctrine from these wordes thus expounded ? Doctrine .

Silas .

That the same God who is the maker of al things , is both the ruler and supporter of all things , disposing of all things as he will , or sustayning them so long as he will , for hee doeth whatsoeuer pleaseth him , Psal. 115 , 3. and worketh all things after the counsell of his will , Ephesians 1. 11. hence he is called the iudge of the worlde , Gene. 18. 25. the King of nations , Icr. 10 , 7. because hee hath all thinges subiect to his direction and becke , both within & without the Church : he turneth the hearts of Kinges , as the riuers of waters , Prou. 〈◊〉 , 1. The answere of the tongue is from God , Pro. 16 , 1. and verse 33. Though the lot ( saith Salomon ) be cast into the lap , yet the disposition is from God , and he is tearmed in scripture , The God of battell . Now , if the issue of Lots and warres be through God guided by his prouidence , then other thinges that are further off from chaunce and fortune , must needes bee ordered by his will .

Tim.

What profite may wee draw from the knowledge heereof ?

Silas .

It instructeth Christians to depend on God alone for all good thinges , and in the vse of meanes by prayer , to seeke vnto him for a blessing ; for as his goodnesse giues vs the meanes , so his prouidence must make it effectuall to our benefite . Secondly , it exhorteth all men that receiue any good , spiritually or bodily , thankfully to acknowledge it to come from God , and in euill things to bee patient and wel-pleased with God , because they are sent of him after the example of Iob 1 , 21. and of Dauid . Psal. 39.

Tim.

Wherefore doth the Apostle say , that all thinges are [ for God ? ]

Silas .

His meaning is , that all things are of him , and of no other moouing cause , and by himselfe none other helping him ; so they are onely for his owne glorie , and for no other end , for he made all thinges for himselfe , Prou. 16 , 4. Reuel , 4 , 11. hee predestinateth , adopteth , and iustifieth men to the praise of his glorious grace , Ephes. 1 , 5 , 6. Hence our duty is to giue him glory in and for all things , 1 Cor. 10 , 30. as the riuers which flow out of the Sea returne thither againe : so God is to bee praised for all good things , because of him alone they proceed : & herein true children are discerned from Bastards , who haue no affection toward the glory of God ; whereas his adopted children make it the scope of all their actions .

Tim.

What may we learne by the last wordes , [ To him bee glory , & c ? ]

Silas .

That all must effect and approoue Gods glorie vpon all good occasions , desiring it with all our heartes and gladsomnesse , willingly ratifying it : which is a very sure token of an adopted childe of God , to wish and approoue his Fathers honour , with griese to thinke of the hurt done to it by blasphemies and other wickednesse ; and with much ioy studying how to promote it in their liues and callings , by praiers and praises , good practises 1 Cor. 10 , 30. especially : where there is this good minde in any measure after the hallowing of Gods name , it is a good mark of one , who in truth saith ( O our Father . )

CHAP. XII . Exhortation to morall Duties .
DIALOGVE 1.

Verse 1. I beseech you therefore Brethren , by the mercies of God , that ye giue vp your bodies a liuing sacrifice , holy , acceptable vnto God , which is your reasonable soruing of God .

Timotheus .

SHew vs how this Chapter dooth depend vpon the former ?

Silas .

In the former Chapters Paul had handled doctrinal points of Faith , as Iustification , Sanctification , Predestination , vnto the end of the eleauenth Chapter . Heere at the 12. Chapter , hee beginneth the next part of his Epistle which is pareneticall or exhortatorie , for he exhorteth all Christian professors in the person of the Romanes , vnto duties morall in this chapter . Secondly , vnto ciuill in the next . Thirdly , vnto charity , about things indifferent in the 14. & part of the fifteenth Chapters , and then descends vnto familiar things , Chapter sixteenth .

Tim.

What Method and Order doth the Apostle keepe in this Chapter ?

Silas .

Hee exhorteth vnto generall duties belonging vnto all Christians affirmatiuely in the first verse , shewing what they should do ; and negatiuely in the second verse , warning what they should not do : after that , from the third verse , vntil the ninth verse , he perswadeth vnto particular duties , which are to be done in respect of some degree or function ecclesiasticall . Lastly , in the ninth verse , hee returneth vnto common duties , which appertaine vnto al professors , vnto the end of the Chapter .

Tim.

Tell vs what is the sum of this first verse , which wee haue chosen for our Text ?

Silas .

It is an earnest exhortation to stirre vp al christians whatsoeuer , with all their power to study and endeauour to leade their liues holily and iustly . In this exhortation , there are to be noted two things chiefly : first the matter , which is to become a liuing sacrifice to God . This Sacrifice is qualified with fiue conditions , and confirmed or vrged with two reasons . Of the conditions Properties of our Christian Sacrifice . the first is to be voluntarie in these words [ the yee present . ] Secondly , that it must be of the [ body ] that is , of the whole man by a Synecdoche . Thirdly , a [ liuing ] one . Fourthly [ holy . ] Fiftly [ reasonable . ] Now the reasons of the exhortation be two , one from the mouing cause , [ Gods Mercies , ] the other from the finall end [ That GOD may be pleased . ]

Tim.

What is the other grand or maine thing to be considered in this verse ?

Silas .

The manner of the exhortation , which is by a Manner . sweete obtestation [ I beseech you , ] and by a louing compellation Interpret . [ Brethren ] that is , all Christian professors which haue one common faith and religion .

Tim.

What instructions may we take from this milde manner of exhortaion ?

Silas .

That the Ministers of Christ must not alwayes stand vpon their authority , nor alwayes vse seuerity , but sometimes deale by milde intreaties and perswasions , Philem. 8 , 9 , 10. For Ministers be fathers , who be milde and deale gently . Secondly , the Spirite of the Gospell is the spirite of loue . Thirdly , the Children of God being of an ingenuous spirite be more easily led then drawne , and doe better like of meekenesse then feare . Lastly , admonitions are like a bitter potion that must be sweetned with kinde words ( as it were with Sugar . )

Tim.

What vse heereof ? Vse .

Silas .

It serueth to admonish the Preachers to pray for a meeke and louing heart , and for discretion to know towardes whome to vse their mildenesse , 2. Tim. 2 , 25. Iude 22 , 23. Secondly , hearers also by this are to be admonished , to bee bowed and wonne with their pastors beseeching voyce , least they deserue to heare his chiding and threatning voyce ; remembring what hee looseth or bindeth on earth , according to the word , shall be loosed and bound in heauen .

Tim.

What may wee obserue by the illatiue particle [ therefore ? ]

Silas .

It hath respect vnto the doctrine taught formerly ; as if he should fay , Seeing the Iewes are cast out of the Church for their 〈◊〉 , and you Romanes are elected of God , and called to the faith of Chirst in their roome ; euen for this cause you must bethinke your selues what seruice and thankfulnesse you owe to God , how deepely ye be engaged and obliged to him .

Tim.

What is the lesson we are to take from hence ?

Silas .

That Christians are to be moued vnto duty towards God and man , after the doctrine of his grace and loue towards them be manifested . For as the eye guides the body , so doctrine gouernes duty ; and what a foundation is vnto an house , that the doctrine of grace is vnto an holy life , euen the ground worke , roote , & spring of all good workes .

Tim.

What vse of this instruction ?

Silas .

It confutes them which holde the doctrine of Vse . grace to be an enemy to a good life , and to open a window or gappe vnto liberty in sinne , from which it recalleth rather . Also it serues to reproue them that teach duties without doctrine ; or do not leade their liues answerable to the doctrine of grace which they doe know and professe .

Tim.

Come now to the matter or thing exhorted vnto , and tell vs what is meant by [ sacrifice ? ]

Silas .

The word [ sacrifice ] is not heere put properly Sacrifice twofold , proper and improper Of proper sacrifices , two ends and two kindes . for some outward sensible thing ( as beasts ) offered vnto God by a leuiticall Priest properly taken , to testifie mans subiection to God , and Gods dominion ouer man ; wherof some were gratulatory to giue God thanks after some speciall benefite receiued . Others were propitiatory to make atonement with God after certaine sinnes committed ; for Paul expresly speaketh of liuing and reasonable The improper spirituall sacrifice here meant . sacrifice : and he writeth vnto all Christians to offer them , not to Priests and Ministers onely . Therefore Bellarmine doth dote , who in libro de missa 10. Chap. 20. would build the sacrifice of the Masse vpon these words , as if sacrifice were heere vsed in a proper sence ; which if it were so , yet would it not make for the sacrifice of the Masse , wherein no externall oblation is saide to bee giuen to God : for Christs body was once offered of himselfe , and is now in heauen , there to remaine till the end : but it is vsed heere vnproperly for the mortification of our sinfull lusts , sticking in our corrupt reason , and will , euen after regeneration .

Tim.

For what reason doeth the Apostle chuse to call this crucifying and killing of our lusts a sacrifice ?

Silas .

First , to meete with an offence of the Iewes , who Reasons why Christian obedience is called sacrifice . misliked the Christian profession , because it had no sacrifice , as now the Papists except against our religion , for that wee haue no Altars , no Priests , no Oblations ; whome we doe answere , as here Paul doeth the Iewes , that the Christian faith hath ( sacrifices ) but spirituall ones , as good duties of all sorts , Psal. 141 , 2. Secondly prayses , Heb. 13 , 13. Thirdly , Almes , Heb. 13 , 16. Fourthly , a contrite heart , Psa. 51 , 17. Fiftly , workes of our calling , Rom. 15 , 16. Sixtly , martyrdome , Phil. 2 , 17. Seauenthly , mortification , as in this text : but externall sacrifices we want indeed , because their date was out at the sacrifice of Christ vpon the crosse , Iohn 18 , 30. Heb. 7. Secondly , to set forth the dignity of Christians , being nowe by Christ aduanced , to be themselues both the sacrifices and the priestes , ( euen as himselfe was ) a royall priest-hoode , 1. Pet. 2 , 9. Priests and Kings to God , Reue. 1 , 6. which should warne vs of our duty , in being carefull to liue well . Thirdly , to put vs in mind that the mortification of our corrupt nature , and the desires thereof , is as gratefull to God as sacrifices vnder the lawe , yea more grateful : sithence they without repentance and faith , were alwayes displeasing vnto God : see Esay 1. Psal. 51. outward sacrifices beeing seuered from internall worship , offended God : which ought to encourage Christians very much to be conuersant in this inward seruice of faith . Fourthly , it instructeth vs that the exercise of Christianity , is vnpleasing to our nature , and very painfull , insomuch as it requireth a death and slaughter , euen of our dearest affections , that wee may liue to God : for there can be no liuing to God , without the sacrificing and killing of sinne ; as the bodies of beastes were first killed and then offered : and as Christes body on the crosse was cruelly murthered : So ( if we will bee true Christians ) must the body of sinne be vsed , euen mangled , cut apieces , pierced , tortured , yea the heart-bloud of sinne let out by the exercise of repentance and mortification .

Tim.

To what vse may this knowledge serue vs ? Vse .

Silas .

It reproues such as thinke it an easie thing to be a Christian , Math. 7 , 14. 1 , Pet. 4. 18. or that they can bee currant Christians , when they neuer striue to kill and destroy their lustes , such doe but deceiue their owne heartes . Iames 1 , 22 , 26 , 27. let men take neuer so much paynes in prayer , reading , hearing , &c. yet if they suffer pride , couetousnesse , malice , fornication , hypocrific , and other affections vnmortified , they be no Christians indeede , though they be in name . Secondly , it exhorteth all which will haue any comfort or fruite of their profession , to set a work the Spirit of grace , which is in them to crucifie the flesh ; that is , their remayning corruption , and to this end to take to them the sword of the Spirite ( Gods worde ) and to strike through the heart of sinne , by applying the threatnings of the law to it , and giue themselues to earnest prayer and often fasting , to vnfaigned confession of dayly sinnes , auoyding occasions of euery sinne , not sparing nor pittying our darling sinne : bee it sinne of nature , of custome , of trade , bring it neuer such sweetnesse of pleasure , or profit , or worship with it , yea though the reuenues of our sinnes , were 500 pound a yeare : let not your eye pitty it , nor your hand spare it , take it by the throat , strangle and kill it , that it kill not thee . As Agar the bond woman was cast out of Abrahams family , so cast all thy slauish vices out of thy Soule . Remember what God did to Saul for sauing some of the Amalokites Cattell aliue , he deposed him of his kingdome : so will hee banish thee out of his celestiall kingdome , if thou suffer but one sinne to raigne . As the hoast of Israel had peace and safety when Achan was found out and executed : so search thy heart for that hidden and deare sin , which as yet liueth and is mighty , and slay it , or else thou shalt neuer haue peace to thy Soule , or safety from destruction ; for he that beareth but with one sinne is guilty of all , Iames 2 , 10 , 11. The obstinate transgressors of one known law , despise the whole authority of the law maker , and Sathan can enthrall and draw to hell by one sin serued , as wel as by forty .

Tim.

You haue spoken of the Christian Sacrifice , it is nowe time we heard the conditions opened vnto vs ?

Silas .

First , it must be free and willingly offered , noted in this word ( present , or giue vp ) a speech borrowed Properties of our Sacrifice . either from sacrifices of Beastes freely presented at the Altar to be giuen to God ; or from seruants willinglie presenting themselues in their 〈◊〉 presence , readie to do them seruice ; so ought our Christian duties to be performed with a good will , Rom. 6 , 16. Psalme , 119 , 14. That which Paul saith of giuing to the poore must bee applied to other , good workes , they are not accepted , vnlesse they bee cheerefully done : for God loueth no compulsion or necessity in his seruice , but a chearefull doer . Secondly , it must be of the whole man ( bodie ) put for our selues , as Rom. 6 , 12. 1 Cor. 9 , 27. both bodie & soules , with the affections in them both . Body is rather named then minde , because sinne entred into the soule by propagation from the body , and are shewed forth in and by the members of the body .

Tim.

What are we to learne from this second condition ?

Silas .

That God requireth the whole man . First , he created the whole . Secondly , the whole was redeemed by him , 1 Cor. 6 , 20. Thirdly , the whole must bee glorified . Fourthly , the whole was giuen to sinne before new birth . Fiftly , God giueth himselfe wholly to his Children , therefore they must not giue him a part : and indeede we giue nothing except wee giue all , for God deseructh , and is worthy of all , euen the whole hart , soule , mind , and might .

Tim.

What vse hereof ?

Sil.

This doctrine reprooueth Nicodemits , which giue their bodies to Idols , and keepe as they say their heart to God , God will not bee serued with the one halfe , offer to him all or none . Secondly , such as outwardly worshippe God with their bodies , but keepe their hearts and affections for the seruice of sinne , as hypocrites doe . Thirdly , it exhorteth all Christians with all their faculties of Soule & body , to decline from euill of all sorts , and to doe all good duties of all kinds , towards God and man : let their iudgement stoope to the wisedome of the worde , and their affections bow and yeeld obedience to the authority of the word : let their bodily members bee no seruants to sin , but instruments of right cousnes , Rom. 6 , 13.

Tim.

What bee the next conditions of our Christian sacrifice ?

Sil.

It must bee ( liuing ) that is , of our selues which liue and not of dead bodies of beastes , and to shewe the chiefe part of this our sacrifice , to be ( Faith ) whereby our soules liue to God . Also the more we do liue to God , the more sinne is killed : righteous persons alone are fit to offer this sacrifice , for they alone liue to God , Rom. 1 , 18. Gal. 2. 20. vnregenerate men cannot sacrifice themselues to God , for they be dead in sinne , Ephe. 2 , 1. they doe not liue by faith .

Fourthly , it must bee holy , that is , pure and separated from all earthlinesse and sinfull corruption , so is this sacrifice in part : the sanctification of the Spirite , which causeth the faithfull to offer vp pure hearts to God , in a good measure separated from mixture of sinne . This was represented in the spotlesse Sacrifice of the Lawe : therefore wicked men cannot offer this sacrifice , for they still liue in their 〈◊〉 without holinesse , and so themselues and their offerings are abhominable , Tit. 1 , 5.

Fiftly , it must bee reasonable , that is , spirituall , so expounded by Peter , 1 Pet. 2 , 5. Our Sacrifices may not be Massing , popish , or Mosai call outwarde ones ; but inward of the Spirit and minde , Iohn 4 , 24. For this is reasonable , because a reason of it may bee giuen out of the word , for God is a spirit ; & they be of our selues which are reasonable , and offered to Christ our redcemer , as a reasonable thing . More particularly our reasonable seruice be our Theological vertues , faith , Hope , loue , 1 Cor. 13 , 13. The oricall gifts , knowledge , wisedome , &c. Our morall giftes , 〈◊〉 , mercy , chastity ; our politicall vertues : all these are reasonable sacrifices .

Tim.

What is the first reason whereby this sacrifice is confirmed and 〈◊〉 to vs 〈◊〉 text ?

Silas .

From the mercies of God , euen his spiritual mercies , which are called mercies in the plurall number , because they are many ( to wit , ) election of grace , calling to Christ , iustification by faith , sanctification by the spirit : by all these mercies ( which are euery one of them more woorth then a thousand worldes ) hee beseecheth them to obey God by mortification of their lusts .

Tim.

What is our Doctrine ?

Silas .

That the meditation of Gods mercies in Christ are a most effectuall motion and sharpe sputre to a godly life . As if a Mother should beseech her childe to doe something by the wombe that bare him , the paps which suckt him , the knees which dandled him , and all her entire compassions towardes him ; how 〈◊〉 should his heart bee , not to yeelde to her ? so we should shewe our selues more then stony hearted if we yeeld not to God , when he that might condemne , dooth beseech euen by those tender mercies whereby he begat vs , pardoned vs , called vs , renewed , and saued vs . For this is the main end why he bestowes his mercies : see Psal. 130 , 4 , Also Luke See Psal. 136. whole . 1 , 73 , 74. Secondly , whatsoeuer wee are or haue , bodily or spiritual blessings , it is al of his mercies . Thirdly , there can bee no sound obedience giuen vnto God , but that which springs from the 〈◊〉 of his loue and mercie : for that which is constrained by feare is hypocriticall .

Tim.

What Vse are we to make of this Doctrine ?

Silas .

It condemnes such as by Gods mercies are the more emboldned to offend : it is a fearfull signe of a desperate wicked man , when by the kinde vsage of God he is made more wicked : as hee is a bad sonne which is worse by his parents loue . Secondly , such as forget his mercies : whereof good Christians ought to keepe ( as it were ) a register , that as they are tempted to any sinne , they may checke it with remembrance of some mercie , as Ioseph did ; or as they become dull and slow to good duties , they may quicken themselues with meditation of some mercifull kindnesse , and with thoughtes of some mercy , alwayes resoluing , that the more deepely they haue drunke of the mercies of God , the more they bee bounde to liue well and godlily : as our Sauiour saith , God will require much , where he hath giuen much . It is by Ezra to the Iew , and by the Prophet Esay to Ezekiah imputed as a fault , that they forgat his mercies , and rendred not to God according to his great goodnesse .

Tim.

What is the second reason ?

Silas .

It is taken from the effect of this sacrifice , because GOD accepteth such a sacrifice so well qualified , for they are after his owne heart . For God being a spirit and holy , cannot but delight in holy and spirituall 〈◊〉 , being offered vp in the name of Christ , 2 Pet 2 , 5. and proceeding from faith & the Spirit of God , Heb. 11. 5 , 6. Gal. 5 , 22 , 23. A great encouragement to euery Christian to labour harde in the deniall of himselfe and mortification of his lusts , to know this to bee accepted with God . Must wiues study to please their husbands , 1. Cor. 7. 34. and seruants their Maisters , Ephe. 6 , 5. euen their vncourteous maisters ? 1. Pet. 2 , 18. How much more then ought you to please God , your Lorde , husband , father , and redeemer , who hath forgiuen you all your sinnes and called you to an inheritance immortal in the heauens ? 1. Pet. 1 , 4. These two reasons can be of no force with an vnregenerate or euil man or woman , which neuer were partakers of his sauing mercies , no not of one crum of them , nor yet euer had their hearts framed by the Holy-Ghost to any sound care of pleasing God ; but the godly which haue receiued but one drop of Gods mercie in Christ , and are led by his Spirit , these will be mighty perswasions to make them more vpright & zealous in Gods seruice .

DIAL . II.

Verse 2. And be not conformed vnto this world : but be ye transformed by the renewing of your mindes , that yee may prooue what is that good , that acceptable , and perfect will of GOD.

Tim.

WHat is the matter and method of this Text ?

Silas .

It containeth the second generall precept Coherence . concerning all Christians of euery degree and sort . For the forme of it , is set downe negatiuely , & then amplified by the contrary affirmation . We are forbid to follow the fashions of this worlde , and 〈◊〉 enioyned ( if we will please and serue God ) to make the will of God ( reuealed in his word , ) the rule of our life and manners : which will is set forth by three especiall qualities . First , good . Secondly , acceptable . Thirdlie , Summe . persect. This verse then hath it in the explication of the former , expressing plainely what was there figuratiuely set downe , teaching vs the manner how Christians may offer themselues to God , namely , if they auoid the corrupt lusts of the world , and endeauour thorough the regeneration of the Spirit ( which beginneth at the change of the minde , the principall part of mans soule ) to allow and do the thinges which God willeth and approouerh , being good , acceptable , and perfect .

Tim.

What is meant by the world , and by being conformable Interpretat . vnto it ?

Silas .

Men vnregenerate and meerely naturall , and all which is contrary to Gods will , which is heere called the world , as often elsewhere , Iohn 14 , 17. 1 Iohn 2 , 14 , Why naturall men be called the world . 15 , 16. and chapter 5 , 19 , &c. because such persons do still sticke in the vncleane and filthy mire of worldlie lustes , which they obey with greedinesse . Also for that they wholly minde earthly things , louing them , and caring for the thinges of this life , neglecting heauenly things . The conforming to these men , is to like and allike them , and to bee like them in their conditions , to follow their fashions , forme , and guise of liuing , shaping our courses semblable vnto theyrs , putting on their forme and shape in our behauiour . What the fashions of the world be , see 1 Cor. 6 , 9 , 10. Galath. 5 , 19 , 20 , 21. 1. Pet. 4 , 3. 1 Iohn 2 , 14. Ephes. 4 , 18 , 19 , 20.

Tim.

What is our doctrine from these words of the Text thus explained ?

Silas .

Gods children must not in any wise make the manners of worldly and wicked men , the rule and patterne of their life & action . The proof hereof see Psal. 1 , Proofe by scripture . 1. Walke not in the way of the wicked [ &c. and Prouer. 1 , 10. and Chap. 4. 14. we are forbid to goe after sinners ; wherunto agreeth that of Mat. 7 , 13. forbidding to enter into the broad way : and that of 1. Pet. 4 , 4. that wee should not run with the wicked vnto the same excesse of ryot , nor to be companions with the workes of darkenes , Ephes. 5 , 7 , 11. All which do teach vs , that in framing our conuersation , we may not imitate the fashions & deeds of euill men . The Reasons heere of be these : First , Gods Reasons . people are a kingly Priesthood , Pet. 2 , 9. therefore the fashions of worldly men do not become them . For , since the elect are made Priests vnto God , it behooueth them to haue the whole life , and all the parts of it wel ordered ( saith Chrysostom . ) The Priests vnder the Law might not touch any vncleane carkas of men or Beasts , neither may Christian Priestes meddle with polluted rotten lustes , such as carnall men wallow or welter in . Secondly , the lusts of the world are not of God but of the diuel , Iohn 2 , 16. But Gods children in their baptisme haue by solemne promise renounced the Diuel and all his lusts , and therefore may not follow them , without running into the guilt of perfidiousnesse , and promise breaking .

Thirdly , the faithfull haue put on Christ Iesus , Gal. 3 , 27. and haue him dwelling in their hearts by faith , Ephes. 3 , 17. Therefore they may not put on the sinfull affections , and foolish fashions of this world ; for what communion between Christ and the world , from which he hath redeemed vs ? Also his Gospell and grace teacheth vs to deny worldly lusts , Titus 2 , 11. Fourthly , God and the corrupt custome of sinners , cannot both bee loued ; for if we loue the world and the things thereof , the loue of God is not in vs , 1. Iohn 2 , 15. Iames 4 , 3. The amity of this world is enmity with God , but Gods children are bound to loue God aboue all , yea alone , all thinges bee for him and in him , therefore they ought to abhorre the world . Fiftly , it is dangerous euen in this life for the godly to do after the customes , or to delight in the company of sinfull men . Peter among worldly men learned to deny and sorsweare his Sauiour : Iehosaphat was forbid familiarity with Achab , Wilt thou loue him whome God hateth ? 2. Chron. 19 , 1. and Iosias by conuersing with , and conformining himselfe vnto an heathen king , loste his life , 2. Kings . 23 , 29. The Israelites by framing themselues to the Egyptians in idolatry ; Exo. 32 , 1 , 2 , 3. and to the Moabites in adultery , Num. 25 , 1 , 2. pulled due & iust vengeance from God vpon their owne heads . Dauid amongst the Philistims learned to dissemble , and was in hazard : see the title of Psalme 34. Sixtly , the ende of the children of this world , & such as fashion themselues like to it , is damnation , Phil. 3 , 19. also see 2. Thes. 1 , 9. 1. Pet. 4 , 5. Lastly , the fashions , delights , pleasures , and lusts of worldly persons , doe in a short time vanish and passe away , as smoake or as a shaddow , 1. Cor. 7 , 31. Therefore euen in this text they bee likened to a figure or image , ( as also Psal. 73. ) which hath insolidity , or vnsoundnesse in it . Now true beleeuers which are borne of God vnto eternall glory in the heauens , 2. Pet. 1 , 3 , 4. must not imbrace thinges which bee fading and withering , of short continuance ; it is not for such as be called to a blessed immortality , to glue themselues to vanities which haue no certainety nor durance .

Tim.

But haue the godly any need of this debortation which you haue so strengthened with Scripture and good reason ? it should seeme they haue , seeing Paul writeth this to the faithfull Romanes .

Silas .

Yea very much , for God doth nothing superfluously and in vaine , he would not giue such an exhortation but on iust necessity : also by nature we are prone to fall into that from which God disswadeth vs . Moreouer the lusts and fashions of the wicked be deceitfull aboue measure , and exceeding pleasant to the flesh & corruption of nature , which seeing the godly haue not wholly put off ( for they are partly flesh , and partly Spirit ) therefore they had neede to be warned , and by many reasons ( as by bits or bridles ) to be held in from running after the manners of this world ; especially , seeing they cannot ( there is a necessity in it ) but liue together with men of this world , therefore not without great heede and labour , prayer and paines , can be kept pure from the infection of this world : as it is no easie matter to keep them from beeing besmutted , defiled , or burnt and pricked , Similitudes which touch and handle Colliars , pitch , hot coales , or thornes . And besides all which hath beene sayd , to preserue the children of God from partaking in the fashions and spots of this world ; this is not the least motiue , because the truth and power of Religion and Christianitie stands heerein . See Iames 1 , 27. Let any person haue neuer so great knowledge of Scripture , and make neuer so godly a profession , yet if he ftriue not against the corruptions and spots of the worlde , but communicate in them and in his lustes ( beeing like the vaine and wicked of the worlde ) there is not a dramme of true Religion in him .

Tim.

Vnto what vses and profit may the meditation of this doctrine serue vs Christians ?

Sil.

First , it serueth to reproue and vtterly to condemne Vse . their course as vnchristian , who make the fashions and con ditions of worldly men , the chiefe or onely square of their behauiour , thinking they doe well when they doe as they see others doe , and in their words , apparrell , diet , actions , are like the most and worst men : but if they haue some or many , learned , rich , wise , and worshipfull persons for their precedents and guides ; then they blesse their soules in their euill wayes , and no body must mislike or speake against them . Herein they be like those Iewes mentioned in the Gospell , who fashioned themselues in their opinions , traditions , and actions vnto their rulers : yea so farre as they cryed against Christ , Crucifie him , crucifie him , onely because the Scribes and Phacisies did hate him . So the tenne Tribes would be Idolatrous , because Ieroboam their king serued Idols . Thus examples of great men do great harme , Such maisters such seruants Regis ad exemplum 〈◊〉 componitur 〈◊〉 . and as a violent floude or 〈◊〉 doe carry the common people after them , such as Princes be , such people will bee . Therefore it is to bee marked , that the Apostle doeth not say , ye may fashion your selues like vnto such in the world which bee famous for wisedome , knowledge , authority , wealth ; but for biddeth vs to be like the world , without all exceptions . It mattereth not what sinfull men be for those thinges , though they shine in honour , and bee renowned for wit and policy , yet if they be secure and worldly liuers , we may not at any hand conforme our selues to them : but when any of you haue taken leaue to transgresse this precept of the Apostle , it will be but a poore plea at the day of Gods wrath to say ; thou thoughtst that thou mightst haue done and said , as such and such men gaue thee example . Therefore , doe not deceiue your owne hearts , but bee wise , do not look what others do which be euil , or what great men doe which bewray themselues by their talke and doings to be of this world . Walke not thou in their wayes my sonne : do not tread in the same steps : for they shall suddenly and horribly perish , sinking downe vnto hell in a moment , therefore choose none of their wayes : and albeit others wil admire and imitate them , yet feare thou that God , whose mercies hath elected and called thee to Christ , and doth now beseech thee not to conforme and fashion thy selfe like to the world . Secondly , heere is an admonition for all good Christians , to flye al vnnecessary and causelesse fellowships with vncleane liuers , and prophane worldlings , least by liuing familiarly with them , we do learne their fashions and maners : such as will flye a sinne , must flye all the meanes thereof . Reason and long experience doth assure vs , that our fashions and courses will be such as theirs be with whom we daily conuerse . Hardly or not at all shall we bee helde from following and allowing their practises , whose persons we do like and liue with . This is that whereof the word of God so often warneth vs : that as we shall learne vprightnesse and wisedome of them that bee wise and vpright , so we shall be peruerse , if we be companions with the peruerse and wicked . Such is the strength of sinne , as it easily poisoneth them that come neere it , euen like the pestilence .

Moreouer , our sinfull nature is so apt to take the contagion of sin , as flaxe and tinder to take the fire . Hence came those protestations of Dauid , Psal. 26. and 119. and that admonition of Paul , Ephes. 5 , 11. which shoulde prouoke all men ( as euer they do mind to obey this precept of not conforming ) to auoide voluntary companie of vaine and vngodly persons . Thinke with your selues , if such godly persons , so wise and well mortified as Dauid was , durst not ioyne himselfe to corrupt and carnall company , vpon feare to be like them : then howe much the more are others to looke to it , which by manie degrees are not so strong as this holy King and Prophet was ? Oh , that you would once beleeue , that there were great hurt and hinderance vnto godlinesse , in the conuersation with vngodly and vnrighteous men , whose words and workes shew them to be of this world , as Peters language descried him to be a Galilean .

Tim.

What other lessons from this Verse ?

Silas .

Whereas the Apostle dooth not write , that yee Doctrine . should go out of this world , and leaue it quite , and shut your selues in Monasteries and Cloysters , Iohn 17 , 15. Neyther saith he , vse not this world , for wee bee commanded so to do , 1 Cor. 7 , 31. and God hath giuen many thinges both for necessity and comfort , which hee woulde haue vsed in his feare : but saying thus ( fashion or conforme not your selues to this world ) Hence wee gather , that whatsoeuer is a property , guise , fashion , behauiour , custome , or practise of sinners and corrupt men , ( as they bee such ) this is euen cause enough why the children of God are to decline it , and to follow the quite contrary course . Diogenes thought that he should doe best when he did least what the common people did : but sure that course of life is most commendable and acceptable to God , which is most contrary to the fashion of the world . The more and further that in our speech , gesture , attire , condition , or workes , we goe from the world , the neerer we come vnto true godlinesse . As Christian religion is the more pure and sincere the lesse it doth partake with the superstition of Antichrist : so our Christian conuersation is the more holy and vnblameable , the further it is remoued from the customes and fashions of vnregenerate persons . Finally , seeing Paul writeth to men already iustified by faith , and sanctified , yea in a great measure : this putteth vs in minde that this lesson is fit for the best Christians to learne and take out , and that it is a worke not of a day , weeke , moneth , or yeare , to flye the conformity and likenesse of the world , but such as men ought all their life long to be occupied and busied about ; all time and care is heere too little .

This precept containeth one halfe of our repentance touching leauing of our sinnes , and is like those other precepts of ceasing from euill , Esay 1. 16. Psal. 34 , 14. of destroying and crucifying the body of sinne , Rom. 6. 6. of mortifying our earthly members , and putting off the olde man , Col. 3 , 5 , 6 , 7 , 8. of denying worldly lusts , Titus 2 , 12. of departing from iniquity , 2. Tim. 2 , 19. All these differ not in substance of matter , but in termes ; affoording businesse enough and enough againe to him that should liue Methusalems age . For what a worke and a doe about forsaking of one foolish and sinfull fashion ( I meane not of apparell , yet euen that way we can bee foolish and fantasticall enough , and as froward in retaining , as forward in receiuing them , but wicked doings , ) how long ere one naughty vsage will bee left ? what time and trauaile will it aske trow you , to rid our house of so many noysome cumbersome guests , as haue nowe long time haunted vs : our sinnes of nature , custome , trade especially ?

DIAL . III.

Verse 2. But be ye transformed by the renewing of your minde , that ye may proue what that good , acceptable , and perfect will of God is .

Tim.

WHat is the matter and method of this text ?

Silas .

An exhortation to the transformation , or changing of our mindes , that is , to pray God and earnestly to endeauour to haue our mindes changed by his Spirite . This exhortation is enforced by an argument from a necessary effect , because vnlesse our mindes be renewed we shal neuer be able to allow and follow the will of God which is here commended by their Epithites or qualities . First good . Secondly , acceptable . Thirdly , perfect .

Tim.

What is meant by [ transforming ? ]

Silas .

Not such a Metamorphosis or change as Ouid did dreame of , by passing of one substance into another , but an alteration or change of iudgement , purpose , will , and affections from euill to good , which the Apostle himselfe cals a renouation or renuing ; such a worke of the Spirite whereby olde and corrupt qualities ( which still sticke in vs , after new birth ) bee corrected and resormed , till they be extinct and destroyed .

Tim.

What is signified heere by [ minde ? ]

Silas .

Both the faculties or powers of the soule , to wit , the vnderstanding and will , the daily decayes whereof in holinesse , we are heere exhorted to seeke by prayer and all meanes to repaire . As a garment or an house when they waxe olde or worne , are to be patched and holpen , so the godly when through oldnesse of sinne or corruption , any breach or waste is made in their minde or manners , they are not to despaire or faint , or cast away all care and hope ; but by sorrow , teares , repentance , to rectifie and remedye that which is amisse and otherwise then well . This is the sum of the Apostles exhortation .

Tim.

What Doctrines do arise from this shorte exhortation ?

Silas .

First , that euen the noblest part of mans soule , Doctrine . ( his minde and reason ) is corrupt and depraued with ignorance , vanitie , vnbeleefe , errors , doubtings , and heresies , &c. This trueth hath testimony from other Authorities Authoritie . and places of Scripture , 2 Cor. 3 , 5. 1 Cor. 2 , 14 Reason . Ephes. 2 , 3. and 4 , 18. Colos. 1 , 21. And also , reason to proue it , namely , that the minde hath neede to be renued , therefore it is corrupt and olde ; for old and corrupt things onely neede renewing . That which is whole , sound , and perfect , craueth no renouation , which euer is of a thing decaied and wasted .

Tim.

What Vse is to bee made of this Doctrine by Gods Vse . Children ?

Silas .

First , it confuteth such Philosophers and Popish Sophisters , who vehemently contend , that the mind remaineth still sound and vncorrupt , alwayes enclining vnto good thinges , as Aristotle speakes in his Ethickes ; whereas the sicknesse of the mind may be easily bewraied by these thinges , namely , that in those most notable things that the heathen were stirred vp vnto by the direction of their minde , they had regard neither vnto the will nor honor of God , but were led with ambition and vaine-glory , being greedily desirous of fame and praise amongest men : and as their intent and end were both naught , so they failed in the manner , because the loue of God and of their neighbour , did not beare any sway in their actions . Secondly , this serueth to humble man , for that hee wanteth all power to apply his minde vnto good things , being altogether blinde in spirituall matters . Thirdly , it sheweth the great infection of sin , poysoning , defiling , and corrupting not the body alone , but the soule ; not the inferiour , as the will , affections , and perfect senses , but also the superiour and principall part of man , the minde , iudgement , memory , and conscience . Lastly , it sheweth how much the elect are beholden to the grace of Christ , by whom the whole hurt taken by sin , is cured and healed through his grace and Spirite .

Tim.

What other Doctrine ariseth out of these words ?

Silas .

Blessed Paul , directing this exhortation to such Doctrine . as were already faithfull and regenerate , doth heereby teach vs , that the godliest persons are in this life renewed and sanctified , not fully , but in part onely : for there should be no cause of exhorting beleeuers to be renewed Reason . in their minds , were it not that still there sticketh in their soules some blindnesse and peruersenesse , which would be corrected and enlightned . This imperfection Paul acknowledgeth himselfe , Phil. 3 , 12. 1 Cor. 13 , 9. and Dauid , Psal. 119. and all the Apostles praying for encrease of Faith . Finally , what cause were there daylie to aske pardon of sinnes , if there were heere an absolute freedome from sinne ? whereof the best of Gods children haue in genuously accused themselues . The Scriptures also vniuersally proclaiming , that there is no man liuing , which sinneth not in thought , word , and deed , and that continually .

Tim.

What vse heereof ?

Silas .

It confutes such as vainly and falsely dreame of Vse . 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 , The minde is first to bee made good . 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 Interpretat . 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 , whom 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 , Doctrine . 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 Reasons . 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 were accepted of God , it was therfore because they beleeued , and did his will . Cain , Esau , Achab , Iudas , and others , that haue beene reiected of God , it hath bin because they reiected and refused his will . As parents and masters accept such children best which striue to do their will , so it is with God .

Tim.

What profite may come to vs by the meditation of this doctrine ?

Silas .

It must serue to stirre vp all good Christians more to loue and follow the will of God , which is so good , so holy , so perfect . Secondly , it must warne all such men to looke to themselues , and betimes to repent , which care not either to know what his wil is , or to gouerne or guide their wayes by it ; for the more excellent the will of God is , the more iust and heauy will their condemnation bee which neglect it . Thirdly , it sharpely reproues such as make eyther their owne corrupt lusts , or the sinfull customes , or the examples of the times , or commandements of men , the patterne and rule of their conuersation , Mat. 15 , 15. Lastly , it confutes the Papists , which charge the will of God with imperfection , as if it were only giuen for such as are rude , and not for the strong and perfecter men . Also which equall to it , and match with it apocryphal writings , and traditions of the Church , as things to be receiued with like affection and reuerence as the very perfect will of God it selse : as Tridentine councel blasphemously hath decreed and written . Heere also is an argument for the fulnesse and perfection of Scriptures , because in them onely is found the good , acceptable , and perfect will of God . When I goe from the Scriptures , who shall tell me what is the will of God ? saith one of the Fathers .

DIAL . IIII.

Verse 3. I say then through the grace that is giuen vnto me to euery one that is among you , that no man presume to vnderstand aboue that which is meete to vnderstand : but that he vnderstand according to sobriety , as God hath dealt to euery man the measure of faith .

Tim.

WHat is it that the Apostle doth now perform , and how doth he proceede ?

Silas .

The Apostle hauing already giuen vs his generall exhortation ( in the two former verses ) that we should serue God , first by studying how to please and obey him , by mortifying of our lusts : And secondly , by not studying how to frame our selues like the children of men : he doth in this verse descend to particular duties , whereof the first is an Apostolicall sanction , or proposition , touching the right vse of spirituall guifts , and the due administration of ecclesiasticall functions , vntill verse 〈◊〉 .

Tim.

What is the summe of the speciall exhortation in this third verse contained ?

Silas .

That no man carry himselfe proudly in respect of Summe . his guifts , hauing an ouerweening opinion of himselfe , as if he knew more then hee doth know ; but to thinke modestly of his owne knowledge and guifts , and to apply them with discretion to the good of others , according to the measure of them , and the meaning of God the giuer ; which was not for ostentation and contention , but for mutuall edification .

Tim.

What be the parts of this present exhortation ?

Silas .

They be two : First the exhortation it selfe . Secondly , the explication , with certaine reasons annexed , to giue an edge to the exhortation . The exhortation hath a preface and the matter . The preface pointeth at Pauls Apostolicall authority , enabling him to command ; and putteth on the Romanes and all other Christians , a necessity to yeeld obedience . The matter of the exhortation consists of two precepts : First , that we bee not arrogant , presuming to vnderstand more then is meete , or to be too wise . Secondly , to vnderstand according to sobrietie , that is , modestly to esteeme of our guifts ; the reasons are these : First from the author , because God is the giuer . Secondly , from the measure , no one man hath all , but each his portion . Thirdly , from the vniuersality of receiuers , euery one hath his proper guift , there is none which hath not his talent . Fourthly , from the nature of the guift , it is no temporall but a spirituall guift , therefore no man ought to be insolent to despise others , but each to be content with his own grace and to vse it wel . The cause which moued Paul to this exhortation , was great emulation which burst out into contention , the Iewes would be preferred before the Gentiles , and the Gentiles despised the Iewes ; such as had more worthy guifts disdained their inferiors .

Tim.

What things are to be obserued in Pauls preface ?

Silas .

First , that he giues not a counsell but a commandement , for [ I say ] signifies as much as if hee had saide ( I bid , ) I command , I enioyne , as the manner of the Latine is to put ( dico for iubeo , ) so as this is no indifferent thing Deus dixit , Gen. 1. which men may doe or not , but a necessary precept which may not at any hand be omitted without sinne . We are further to marke , that whereas the Ministers of Christ may sometimes speake mildely out of loue , as in verse 1. so sometimes they may command precisely out of that power which Christ hath giuen , as heere and 1. Tim. 6 , 17. 2. Tim. 4 , 1. The second thing to be noted , is the vniuersality of this precept , that it is to all and euery one ; it reacheth throughout to euery member or officer of the Church whatsoeuer his office or guift be , there is none exempted , be he high or low , learned or vnlearned , they are bound to submit themselues to this precept , concerning humility in vsing rightly their guifts and offices . If they be inferior persons and haue meane guifts , they haue need of it for to keep them from enuying them which haue better : If superiors and haue more excellent graces then they haue need of it to keepe them from pride , and disdaining them which haue lesse . Lastly , whatsoeuer they bee they shall neuer turne their guifts to the profite of others , and of publike good , vnlesse they be modest and sober minded . The next thing to be noted in this preface is , that Paul doth bring foorth his Apostalicall calling and function to warrant his precept . For ( grace ) in this place signifies neither the guift of holy eloquence , or power in speech , nor yet the guifts of wisedome as some thinke , but ( by a Metonymie of the cause for the effect ) it is put for the Apostolicall vocation , as also Rom. 1 , 7. and 15 , 15. which is therefore called ( grace ) because hee receiued it freely , being put into this office when he thought not of it , yea he was a blasphemer and persecutor of the Church , Acts 9. 1. Tim. 1 , 19. And this he doth to shew hee was no intruder or ambitious vsurper , which thrust in himselfe , doing more then he might well doe , in giuing precepts to Churches ; as also to draw the Romanes , and in them all Christians to yeeld vnto the practise of this precept with all good reuerence and submission , that they be not found to striue and fight against the Lord Iesus speaking to vs by the Apostle Paul , whome to hearken to , and to reuerence , is to receiue and hearken vnto Christ , Mat. 10.

Tim.

Now to the exhortation , what is the first part of it ?

Silas .

Not to vnderstand aboue that which is meete , or not to presume to be wise ouer much .

Tim.

But how can any bee wise ouermuch , seeing none can haue too much wisedome , nor can vnderstand enough ? how the shall any offend by vnderstanding aboue that which is meete ? for we are bid to be wise as Serpents , Mathew 10 , 16. Ephesians 5 , 15.

Silas .

It is true , therefore heere is not condemned the excesse of wisedome , ( for God will haue his children striue to perfection ) but the proud opinion of such men as challenge to themselues all wisedome and knowledge , who both are proud of that which they haue , and also arrogate to themselues vnderstanding and guifts which they haue not , to the contempt of others , thinking themselues to know all , and to bee the onely wise men , none to bee like them , or fit to be compared with them . This attributing too much to our own conceite , and detracting from others , is the maine vice heere forbid and condemned , out of which ( as out of a noysome roote ) there doe spring 3. noysome branches , all comprehended vnder this part : as first an itching desire to inuent new doctrines , forsaking the beaten path , and simplicity of the knowne and receiued truth , to runne into new and strange opinions . And that this pride and ouer-weening of wit , is the Mother of heresie & damnable errours , both Scriptures , 1 Tim. 6 , 3 , 4. and lamentable experience haue confirmed to vs , that some to be thought wiser then others , haue hatched errors .

Secondly , a too great confidence of our vnderstanding , as if it were sharpe and quicke enough to pierce into the most secret thinges of God , which are vntraccable and past finding out . Whence it is , that many haue neglected things necessarie to be knowne , and fruitfull ; to search out things which cannot bee sought out , and tend not a whit to edifying . Of these men Salomon saith , that such as search the maiesly shall be swallowed vppe ; it is the wisemans counsel to content our selues with that which God hath commanded and taught , and not to seeke vnto high things aboue our capacity . It is a needlesse matter ( saith Augustine ) to define that with daunger , what we may be ignorant of without danger : and better it is still to doubt of things hidden , then to contende about that which is vncertaine . The third branch is curiositie , when a man thrusteth his sickle into other mens haruest , rushing beyond the bounds of his owne calling , to run into and intermeddle with the matters which appertain to the vocation of other men , intruding vppon other mens gifts and functions ; as King Vzza did vsurpe the Priests function , 2 Chron. 26 , 16. and another Vzza put his hand to the Arke : as Romish Prelates not conoent to meddle with their owne Churches and affaires , woulde curiously busie themselues with other mens Churches & charges , and secular matters , till they did arise vnto this height of tiranny which now they are growne vnto : To be short , as all busie bodies do , which leaue their owne places and matters , to intermeddle with that which in no wise belongs to them , contrary to the precept of the Apostle , 1 Thess. 4 , 11. Study to be quiet , and to do your own businesse . This curiosity draweth with it infinite contentions , and much waste of time , which might bee better spent : as Seneca saith , Men spend much time amisse in doing nothing , but more in doing euill thinges , and yet most of all in doing other things which bee not proper to vs , but appertaine to our neighbors ; and this is most properly meant heere .

Tim.

Now wee see what it is ( to vnderstand aboue that is meete : ) let vs heare what it is ( to thinke soherly ) which is the second part of Pauls exhortation .

Silas .

There is a sobriety of the bodie , which is properly Double 〈◊〉 . briety . temperance , and consistes in a moderation of our appetite about pleasurable things of this life ; as meate , drinke , apparrell , generation , &c. Secondly , a sobriety of the minde , which is modesty or humility ( the mother of all vertues , and the preseruer of the minde in soundnesse and temper : ) as on the other side , pride is the oouerthrower and ouerturner of the minde , leading men oftentimes to folly and madnesse . This humilitie standeth in two thinges : First , the sight and acknowledgement of our owne infirmity . Secondly , in a contentment with our owne gifts and condition of life , without beeing puffed vp through our giftes , or thrusting our oares into other mens boats , by being busie in other mens callings . This is to bee wise according to sobriety , as the next verse opens it , when wee iudge or thinke of our selues , according to the measure of our owne graces and degree , esteeming meanly of our selues , and much better of others , then of our selues .

Tim.

What be the reasons whereby Paul perswadeth vs to the exercise of this Christian modesty ?

Silas .

First , because it is God , who is the distributer of our gifts , 1 Cor. 7 , 7. 2 Cor. 12 , 6. Now it is certain , that God administreth his gifts both most wiselie and most iustly ; therefore , let not such as haue greater giftes , be insolent , seeing nothing is their owne , but all receiued , 1 Cor. 4 , 7. nor men of lesser gifts repine at others , for this were to neglect Gods administration . Neyther let any man hide his talent in a Napkin , or burie it in the ground , with the naughty seruant in the Gospel , remembring that God will haue an account of his giftes , how they are vsed or bestowed . The second reason is , because God hath distributed a gift to euery man ; there is not a person in Gods family , but hath a talent committed to him : one hath the gift of teaching , another of exhorting , another of ruling , another of being ruled : one hath a publick gift , another hath a priuate gift : as in the naturall body each member hath a faculty , so in the mysticall body of Christes Church , 1 Cor. 12 , 6. 7 , 8 , 9 , &c. Therefore let no man imagine that himselfe hath all , but let him know , that each hath his gift and function too , & by this meanes , none shall despise nor yet hinder others , but each shall employ his proper gift vnto the common good of the rest .

The third reason is , that to euery man is dealt out a measure of Faith . Heere ( by Faith ) we are to vnderstand first the sound knowledge of Christ . Secondly , the effects thereof , namely , the infused habit of iustifying beleefe . Thirdly , those gifts of the Spirite , which accompany this habit of faith , which are therefore called by the name of ( Faith , ) both because Faith is the gifte by which all other are attained ( Bee it done to thee according to thy faith , Math. 15 , 28. ) Also because these giftes are conferred vpon the faithfull which belieue in Christ . A measure of this Faith , is set against fulnesse or perfection , which no meere man in this life can haue , because God giues it vnto none , Phil. 3 , 12. but dealeth to euery man a certaine portion of faith , to some more , & others lesse , as he himselfe pleaseth , 1 Cor. 7 , 7. Heereunto appertaineth the parable of the Talents , whereof fiue were committed to one , and ten to another , and one to another . Like as in our fleshly bodies there is great difference of giftes , our more excellent members , hauing more excellent faculties : so it fareth in the church , which is the body of Christ ; there is grace giuen to euery member of that body , but it is according to the measure of the gift of Christ , Ephes. 4 , 7.

Tim.

What vse heere of ?

Silas .

First , it must be a bridle vnto arrogancie , and a motiue to humility , to thinke that no one man eyther hath al gifts , or those gifts which he hath in ful perfection , but a certain measure meated out to euery ma , not by our deserts , but as it seemeth good in the eie of the giuer . Here also we may obserue , how the Pope doth walk by this rule , or how may we iudge him to be the seruant of Christ , who being but one man , yet arrogareth all to himselfe ? he will haue the whole power of the Church , yea , and he will do all in the Commonwealth too , he alone will be both a temporall and spirituall Monark , he ingrosseth all knowledge into his owne breast , nothing must be diuinity and truth which he saith is not so . At a word , according to the Latine Prouerbe , he alone will bee Dominus Fac-totum : and after our common English saying , He alone will haue all the Pipes . This is farre from contenting himselfe with his own portion and measure , as other fellow-seruants do : hee may very well and worthily be tearmed Antichrist , being so contrary to Christ , who himselfe was so full of humility , as Phil. 2 , 6 , 7. Iohn 13 , 5. taught his disciples to be humble and meeke , Mat. 11 , 29. whereas this Lucifer is the childe , nay the King of pride nay pride it selfe . Moreouer , seeing the measure of Faith is dealt of God , hence it followes that faith is Gods gift , and comes not by mans will in whole or in part , Eph. 2 , 10. Also the measure of Faith is diuers : there is a little or a weake faith ; againe , there is a great or a strong faith . Let not the strong in faith be lifted vp , but thinke of profiting and encreasing their measure , after the example of the Apostles ( Lord encrease our Fayth : ) neither let them of little faith despaire , for GOD that dealt their measure , will maintaine and augment it , so they do their part and endeauour . Finally , when Paule requireth vs to be wise according to sobriety , hee condemneth in all Christians both blockishnesse or foolishnesse , and slothfulnesse ; requiring in them both wisedome in the knowledge of vniuersall things both diuine and humane ; and prudence in the choice of particulars , about things profitable to the Church and our selues : likewise industry in applying their vnderstanding vnto the most benefite of our selues and our brethren .

DIAL . V.

Verses 4 , 5 , 6 , 7 , 8. For as we haue many members in one body , and all members haue not one office , so we being many , are one body in Christ , and euery one members of another . Hauing then guifts , &c.

Tim.

HOw doth the Apostle Paul goe forwards , and how doth this text hang vpon the former ?

Sil.

Now he btingeth a new argument from the communion Coherence . of the faithfull , to prooue his last exhortation , to wit , that euery one without pride ought to content himselfe with his measure of guifts , and to vse them to common edification in all humility and charity ; and this hee doth by a comparison of a naturall body , which comparison Similitude . our Apostle vseth also in 1. Cor. 12. 12. and Ephes. 4 , 4 , 16. It is very fit and of great force to drawe men from curiosity and arrogancy , vnto humility and vnity ; for as in a body naturall , albeit it be one , and the members many , distinct the one from another , in place , order , vse , office , & guifts ; yet one member doth not inuade the roome , or vsurpe the duty of another , but each member keeping in his owne place and ranke , confers his owne proper gift and doth his owne office to the safety and good of the whole body in all peace and concord , without disdaning or enuying one another : So in the Church ( which is Christs mysticall body ) it is meete that each member endeauour it selfe with quietnesse and modesty , to serue and benefite others , without intruding one into anothers calling . What efficacy to holde men in concorde this similitude hath , may be perceiued by the example of Menenius Agrippa in Liuye , when the people in a faction and discontent , were tenting themselues from their Senators and Rulers , he reduced them to good agreement by this comparison : also the Holy-Ghost hath often vsed this similitude to perswade vnion amongst Christians , as especially in 1. Corinth. 12. and Ephesians 4 , 4. and in our present text .

Tim.

What be the parts or things chiefely to bee considered in this similitude contained in verses 4 , 5 ?

Silas .

The first thing to be considered heere is , that the vnion or society of beleeuers is called a body : a matter vsuall to giue the name of a body to a fellowship in all languages : thus a Colledge is tearmed a body Scholasticall , a Citty , a body politicall : so the Congregation of Christian professors , both 1. Cor. 10 , 17. Ephe. 1 , 22 , 23. for resemblance and likenesse sake which is betweene a society and a bodye : for first in a naturall bodye , the body is but one , and the heade is but one ; likewise the bodye of the Church which is but one , hath but one head , and that is Christ , Ephe. 1 , 22. Col. 1 , 18. Should therefore the Pope be a head to the Church ? it would bee a monstrous body The Pope no head of the Church . hauing two heads at once , either principall or subordinate , yea foure heads at once , when besides Christ there were Christ gaue some Apostles some Prophets , &c. three Anti-Popes actually , one at Auinion , another at Rauenna , a thirde at Rome : also Peter himselfe was but a member of the Church ( as other beleeuers were ) how than can the Pope ( suppose hee were Peters successour ) bee an Ephes 4 , 11. but he gaue no head . head ? for thirty eight years together from Pope Euaristus vnto Pope Pius the sea of Rome had no Pope , therefore so long was a bodye without a head ; yea were the Pope head , so often as the Pope dyeth , the Church also should dye . But what can a Pope doe , which an head ought to doe , eyther for externall direction ( being an hereticke , ) or for internall viuification and motion ( being but a creature ) and therefore no head of the Church , which is the body and spouse of Christ ; therfore the Pope no husband , no head of it , no not so much as a sound member , but hee is head rather of the Antichristian body , and Captaine of that apostacy from the faith , 2. Thes. 2.

The second thing to bee considered in this comparison , is , that although the body of the Church bee one , and the head one , yet the members be many , all knit to Christ their head , and among themselues , by the inward glue of Faith and Christian charity , and by the outward band of the word and Sacraments ; as our fleshlie members by sinnewes and arteries are ioyned to our head , & one to another : and this is that communion which is among the Saints . Vnto which , nothing is more repugnant then pride and strife . Let nothing ( saith Paul ) be done through contention or vaineglory , if there bee any communion of the Spirit , or comfort of loue , Phil. 2 , 1. Where we learne , that contention and arrogancy cannot stand with Christian communion .

The third thing to be obserued in this similitude , is , that the faithfull which are as many members , haue euery one a seuerall function , and a particular guift for ordering and doing their function . As in our naturall body , there is no member but hath his owne office peculiar to it selfe , the eye to see , the eare to heare , the mouth to speake , the feete to walke , &c. and to euery one belongeth his owne gift and faculty , as of seeing to the eye , &c. So amongst the faithfull , some haue one function , some another , one was a Doctor , another a Pastor , one Ephes. 4 , 11. an Elder , another was a Deacon ; one a superiour & ruled , Phil. 1. 1. another obeyeth as an inferiour ; and euerie one of 1 Tim. 3 , 8. these haue singular and special gifts for the performance of their worke . Heere is moreouer to be obserued , that as in our naturall body , no one member incroacheth vpon the gift or office of another , so in the church of God , one Christian shoulde not vsurpe the office of another , each is bound peaceably to doe his owne dutie without hinderance vnto , or disturbance of others , by proud curiosity and busie medling .

Lastly , as the head , or eye , or eare , do not proudly insult ouer meaner members which haue lesse graces and offices in the body , so a man of great gifts may not contemne one of a lesser ; but euery Christian with humblenesse turne his gifts vnto the common good . As all the members in the body labour together ioyntly for the preseruation and good plight of the whole . The want of this hath brought such Schismes and factions as wee now see with much griefe , to bee too rife both in Common wealth and Church of God .

Tim.

What doth the Apostle performe in Verses 6 , 7 , 8 ?

Silas .

He amplifieth that part of the comparison touching diuers members , and different gifts and functions . As in a naturall body there be many members , and these haue sundry faculties and operations ; so amongst the faithfull , they haue gifts and duties one diuers from another , ( Seeing we haue gifts which are diuers ) that is ; We Christians ( which be as many members ) haue diuers gifts . Some the gift to teach , some the gifte to exhort , some to rule , some to distribute , some to shewe mercie , each haue their proper worke , and proper gift . Let euery one in the vse of his gift be wise vnto sobrietie , ( for this must be added to supply the sence ) and not , let vs be conuetsant ( as Beza woulde haue it ) or , let vs attend and waite , as the Syrian Interpreters , and Gwalter doe thinke : but the words in the third verse [ Let vs soberlie thinke , or Bew se to sobriety ] must in common be applied to all these parts and branches following , which do all depend vpon that precept , and serue to expound it by the particulars .

Tim.

But what are those giftes spoken of in Verse seuenth ? And what is meant by [ Grace giuen , ] and by the [ proportion of Faith ? ]

Silas .

Paul speaketh not of myraculous and extraordinary gifts , such as he reckoned vp , 1 Cor. 12 , 6 8 , 9 , 10. for then this exhortation should not bee perpetuall and pertaine to the present Churches which lacke those myraculous gifts . Secondly , the functions and giftes heere mentioned , bee ordinary , such as the Church of Christ hath neede of to the end of the world . As man consisteth of soule ( which hath vnderstanding and will ) and a bodie : God willing to haue the whole man saued , appointed for the vnderstanding part , Doctrines to teach it , and for the will exhortations to quicken it , and for the body certaine other officers , to looke to the welfare & carriage of it before men .

The word [ Grace , ] leadeth vs vnto the fountaine of these gifts and callings , the free fauour of God : and by ( Analogie of faith ) is vnderstood not as Faith hath deserued ; but as euery one hath the measure of Faith . The holy Scriptures , which bee a certaine rule of Doctrines and Canons of all sauing verity , are heere vnderstood by Analogie of faith , as some thinke , ( or heads of Faith ) gathered by the Apostles from out of the Scriptures ; according to which , the teaching and exhortations of doctors and Pastors ought to be examined , and to bee allowed , being consonant to that forme or proportion , or refused if it be found dissonant and disagreeing from it . The Papists wickedly dote , and dreame foolishly of a certaine vnwritten rule by Traditions , deliuered to the Church to try and proue by it , euen the writings and Bookes of the Apostles & Euangelists which yet themselues wil be the Canon whereby to iudge of all that which is taught in the Church .

Tim.

What be the kinds of offices and functions vnto which these ordinary gifts belong ?

Silas .

They be summarily these two : First , Prophesying : Prophesy or Ministry . Secondly , Ministery . Whereof one containeth instruction , which he calleth heere Prophesying , not in a special for prediction of things to come , but in a general sence , in which the word prophesying is vsed , in 1. Cor. 14 , 13. This is named first , as the most noble and excellent So Origen and M. Peter Martyr take it generally for Doctrine and exhortation : also 〈◊〉 . function ; the other , pertaineth to discipline and manners , and is heere called [ Ministring , ] not in a particular sense , as agreeing to Deacons , but in a generall meaning , as comprehending other kinds vnder it , which were to bee conuersant about the body , and temporall things . Vnto prophesying there be two Offices belong : First [ teaching ] which is the office of the Doctor : and secondly , Prophesying subdiuided . [ exhortation ] which is the office of the Pastor ; for Thus Peter Martyr , Oleuian , and M. these two offices are diuided , ( though sometime their guifts may and do meete in one , Ephes. 4 , 11. ) and haue their seuerall guifts ; the one hath the guift of knowledge , Doctor Willet do distinguish them . the other of wisedome , 1. Cor. 12 , 8. and seuerall operations or workes , for the one teacheth and interpreteth Differing guists verse 6. Scripture , layeth out the sence and doctrine soundly , consuting errors , which is the Doctors part ; whereof we haue a practise in our Vniuersity professors which reade diuinity Lectures in the Schooles , as also in our Cathedrall Churches , to exhorte the hearers vnto godlinesse , and to comforte and strengthen the infirmities of faith in the Saints , as also to minister Sacraments , this is the parte of the Pastor or exhorter .

Now - [ ministring ] which is the second generall head , hath Ministry subdiuided . three guifts , or is subdiuided into three functions , one , of such persons as are set apart to distribute the treasury or Acts 6 , 3 , 5. Church goods to the poore , as euery one had need . These goods came first by free sale , Acts 4 , 34 , 35. then by collection , 1. Cor. 16 , 1 , 2. And for the right disposing of the publike almes , there were appointed Officers , Acts 6 , 5. whose guift was ( simplicity ) without fraud , vaine-glory , couetousnesse , or frowardnesse to giue out the almes . The Thus Martyr Olcuian , Orinaus , and Paraeus do iudge : Piscator also . Like to our Church-wardens and Side men . second Ministers were they which were ioyned as assisstants and helpers to the Pastors , for good gouernement of the flocke , to preuent scandals and offences , 1. Cor. 12. 28. 1. Tim. 5 , 17. These Mc Caluine calleth Seniors , Osiander censors of manners , Tertullian presidents , which obserued and attended manners and outward behauior only ; there guift is diligence , which containeth both a resolute purpose and great endeauour , with delight to do the businesse and charge committed to them . The third and last Thus Faius , and Gualter , and Paraeus expound it . Ministers ( bee mercy-shewers , ) not such as be spoken of Mat. 25 , 35 , 36. for these workes be common to all Christians ; but such mercifull workes as be mentioned 1. Tim. 5 , 10. Their guist is ( cheerefulnesse , ) which containeth in it three things , first alacrity of heart , secondly , gentlenesse in words , thirdly , pleasantnes in countenance : they which were to be implyed in this seruice of mercy shewing vnto sicke , aged , impotent , strangers , exiles , orphanes , as their worke was such as might breede lothsoinnesse to attend sicke and feeble ; so they were to bee olde widdowes and aged men , whoe naturally are sowre and testy , therefore needed this precept of cheerefulnesse .

DIAL . VI.

Verses 9 , 10. Let loue be without dissimulation , abhorre that which is euill , cleaue to that which is good . Be affectioned , &c.

Tim.

WHat is beere performed by Paul ?

Silas .

After particular duties in respect of a gift Coherence . and a function in the Church , now hee turnes vnto generall dutyes , and commendeth vnto Christians certaine generall graces pertaining vnto common conuersation ; whereunto he exhorteth them , namely to continue in the practise of them : for being beleeuers they already had begun to exercise these vertues ; as namely loue , courtesie , diligence , feruency , hope , patience , prayer , liberality , hospitality , humility , mutuall affection and simplicity ; forbearing of reuenge , and such like godly grace , as ornaments of our Christian profession , and fruites of charity . Of this loue heere be in our text sundry Sixe properties & effects of charity . good precepts : First , that it be true without dissembling . Secondly , discreete , abhorring euill . Thirdly , firme in adhering and sticking to goodnesse . Fourthly , vniuersall to all the brethren without partialnesse . Fiftly , fernent and earnest without coldnesse . Sixtly , humble without ambition .

Tim.

Wherefore doth be begin with loue ? why is this first Doubt . named of all other vertues mentioned in this Chapter ?

Sil.

Because it is the chiefe guift aboue other , and sountaine Solution . of all the rest , which doe spring out of loue , as head-spring and mother of them all . Before in former Chapters , whiles Paul discussed the doctrine of grace , and entreated of free Iustification by Christ , he neuer mentioned Note this . loue , for that it had nothing to do in matter of forgiuenesse of sinne , either to merit it , or to receiue it : It doth onely declare ( as a signe ) who be iustified and pardoned by faith . But now he giueth exhortation to manners and good life , hee nameth loue , as the chiefe and principall grace which swayeth most in the matters of a Christian life and conuersation , being ringleader vnto , Doctrine . and breeder of the rest : for therefore doe men behaue themselues iustly , meekely , peaceably , chastly , and curteously , because they do loue .

Tim.

By what Reasons may it bee proued that charitie is a chiefe gift of the spirit ?

Silas .

Not onely because Paul nameth it in the first place , as heere and Galath. 5 , 22. and for that it is the Reason . roote of all the rest , as Faith is the roote of loue : but thirdly , because it is the summe of the Law , Rom. 13 , 10 And fourthly , it makes al graces profitable , which are of no vse without charity , 1 Cor. 13 , 1 , 2. and fiftly , it is the band of perfection , which knits all Christians , and holds all duties together , as stickes are made fast by a bande . And sixtly , it is the maine badge and cognisance of true Christianity , and a certaine note to discerne a true Christian from a counterfet , Iohn 15 , 35. 1 Iohn 3 , 14. Lastly , it is perpetuall , and remaineth after other giftes , when Faith and hope ceaseth it continues , 1 Cor. 13 , 13.

Tim.

What Vse is to bee made of this Doctrine , touching Vse . the excellency of loue ?

Silas .

First , to enflame our hearts more and more with the loue of this louely grace , more earnestly to seeke after it , also more heartily to praise God for it . I exhort therefore ( as Paul Col. 3 , 14. ) that aboue all things wee put on loue .

Tim.

Of what quality is that loue we are exhorted vnto ? 1. qualitie of loue .

Silas .

Such loue as is without dissimulation , that is , it must bee true , sincere , from the heart , without fraude , guile , deceite , false shewes or wrinkles .

Tim.

How may a Christian iudge of himselfe , that he hath this vndissembled and vpright loue ?

Silas .

There be three rules by which it may be discerned Three Rules whereby to iudge sincere loue . to be voide of hypocrisie . First , when one doth heartily loue God , and that which is pleasing to him . A good rule : for then wee cannot choose but in our loue to our neighbour to be sincere , because sincerity and truth is a thing highly pleasing to God . The second rule , when we are ready to do towardes our neighbour , as wee our selues would bee dealt withall by others . This rule is commended in Math. 7 , 12. for no man will dissemble or deale falsely with himselfe . The third rule is , not to loue in word and tongue onely , but in truth and indeede , 1. Iohn 3 , 18. not as they are spoken of , in Iames 2 , 15 , 16. but as God loued mankinde , to whom he promised his Sonne by word , and afterwarde sent him at the sulnesse of time , Gal. 4 , 4. or as Christ , who shewed his loue not onely by kinde speeches , but by giuing his life , 1 Iohn 3 , 16. so our loue must bee expressed in actions , and then it is sound and vndissembled . Lip loue , is lying loue .

Tim.

To what profit may we turne this doctrine ?

Silas .

It serues for iust and due reproofe of all such as make shew of loue and mean it not : such as giue sugred for words to hide the gaule of the heart , and the bitternesse of the hand , speaking faire when they meane foule , as Caine did speake to Abell , Ioab to Abner and Amaza , and Iudas to Christ . These had honie in their lippes , and swords in their hearts . Secondly , such as shew loue out of seruile base feare and dread , as Malefactors and Offenders do to seuere Magistrates , bad seruants to their vncourteous Maisters , and the poore to the mighty whom they could wish in their graues , yet by speeches and gestures , pretend much reuerence and loue . Thirdly , such as loue others for profit . which they hope to suck out of them ; so long they make much of them , giue kind words as Felix did , Acts 4. At a word , all such are heere condemned , as do not loue their neighbors out of a pure heart , the seate of loue , vnfaigned Faith the cause of loue , a good conscience the companion of loue , 1 Tim. 1 , 5. Secondly , beside reprehension , heere is exhortation to all to striue for vnfaigned loue in all their dealinges with men by word or deed , to declare the truth of their loue , secming to be in kindnesse what indeed they be , and being what they seeme : for God hateth hypocrisie , it is odious in his sight , and vnto all good men . Also dissimulation , as it is contrary vnto the nature of God : so it is hurtfull to our neighbor : it makes vs like a broken bow , whereof the shiuers are ready to run into his hand which leanes vpon it , or a broken staffe which fayleth him that trusteth thereunto , or vnto a loose tooth ; for so is a false friend .

Tim.

What is meant by the next precept of ( abhorring euill , and cleauing to that which is good ? )

Silas .

It may be generally expounded of the nature of The 2. words in the originall , signify an hatred with vehemencie , and to be ioyned vnto that which is good with a strong and indissoluble bond , Pet. Martyr out of Chrysostoms . true and perpetuall repentaunce , taking euill for filthinesse of sin , and good for holinesse and goodnesse : and then the meaning is , that vnto true repentance , is required not onely to flye sinne , and to loue righteousnesse , but to loath and detest sinne , and haue in abhomination whatsoeuer is euill in his eyes : also not coldly to aproue good things commanded of God , but feruently to embrace them , striuing to be glued to them , to becom one as it were with that which is good , which is meant ( by cleauing to it . ) Heereof we haue Dauid an example . Psal. 139 , 22. but more especially it may be restrained vnto loue , whereof we spake in the former Aphorisme : and then by good and euill , vnderstand not only that which is honest and dishonest , but that also which is profitable and hurtfull , & by abhorring and cleauing is meant extreame hatred , and singular desire .

Tim.

What lesson from the words thus interpreted ?

Silas .

First , that our loue to our neighbour , must not hinder vs from abhorring that which is euill and sinfull in him , though he bee neuer so deare a friend : nor from liking & eagerly embracing that good and vertue which is in him , be he neuer such an enemy vnto vs . As the loue of mens persons must not make vs loue their faults , or flatter them , or winke at them , or defend them : so the hatred of mens vices must nor drawe vs from the desire and earnest delight in that which is good in anie man . Furthermore , it is the property of true loue to be exceeding loath to iniure or hurt ouer neighbour , or suffer him to bee hurt in any thing which is precious vnto him ; as his name , person , goodes , wife , saluation , &c. but rather verie earnestly to studie how to pleasure and helpe him in all and euerie one of these : to thinke , and speake , and do him good , being so bent vnto the profit of our Neighbour , as to our owne welfare , according to the saying of our Sauiour Christ , Loue thy neighbour as thy selfe .

Tim.

In the next short sentence , what is meant by ( affections , and by brotherly loue ? )

Silas .

The first worde signifies such naturall affections and tender loue , as is in parents towardes theyr Children , Interpret . whereof see Iacobs example , Genes. 37 , 35. and Brethren , because they communicate in one & the same thing , then ore thoy loue one another by good right , 〈◊〉 . Mary , Luke 2. and the latter worde implyeth such loue as is betweene Brethren borne of one and the same Parents , whereof Ioseph is a President vnto vs . Moses and Paules loue vnto their Kinsmen , was vehement , Exodus . 32 , 32. Romanes 9. 1. Christians are Bretheren by profession .

Tim.

What learne we from hence ?

Silas .

That their loue amongst themselues one towardes another , must not bee common and ordinarie , but singular and verie great , like vnto that which Parents doe beare to the children of their wombe , and wherewith Brothers affect one another : and no manuaile , seeing our loue must extend euen vnto the spending of life , and not of our substance onely for our Brethrens sake , Rom. 16 , 4. 1. Iohn 3 , 16. see like precepts , 1. Thessa. 4 , 9. Hebrewes 13 , 1. 1. Peter 1 , 22. 2. Peter 1 , 7.

Tim.

Are Papists which professe and beleeue the doctrinc of the councell of Trent , our brethren ? and be all our brethren to be loued alike , with the same degree of loue ?

Silas .

Such Papists be not our brethren ( namely if they The 〈◊〉 Church neyther sound Church , nor sound member Rainold . bee learned and haue knowledge , ) for they doe not professe the same doctrine , nor the same religion with vs , ( which is the band of brotherhood ) but raze the foundation of faith and works . Secondly , they haue not the same Sauiour , but a disguised one , such a one as shall saue The faith of 〈◊〉 now , 〈◊〉 of old : Rome is not euen . them by their owne merites , at least in part .

Thirdly , they haue the great whore mentioned , Reuel. 17. and 18. for their mother , and we haue the chaste spouse of Christ to our mother . Fourthly , they haue no true sacraments The great Anti-christ no where but at Rome . but bastard ones ; for the Lords supper is al corrupted and depraued with their inuentions , they turne the Communion into a priuate supper , and they ouerturne the doctrine which baptisme should seale . Fiftly , they confidently holde , and pronounce peremptorily all vs to bee in the estate of damnation , iudging ( though falsely and rashly ) vs to be Heretickes , Schismatickes , &c. So wee ought to deeme of them which liue and dye in the papacy : how can we be brethren , which be so miserably diuided ? Now towards such as be our brethren ( by ioynt confession of the same holy faith ) wee are commanded to loue all these with the same kinde of loue that is sincere and great , but not in the same measure : for as any of the brethren be more 〈◊〉 linkt vnto vs by bandes of nation , or nature , or of affinity , or be more plentifully endowed with grace , so we are to declare the force , and bring foorth the fruites of our loue , rather towards them then others , howbeit we are to loue all which are of our Christian religion , with a brotherly loue , according to those many and plaine exhortations of the word before set downe .

Tim.

Now for the last precept , what doth [ honour ] signifie ? and what is it to goe one before another in giuing of honour ?

Silas .

Honour signifies a good opinion conceiued of others , What honour is . and outwardly testified by wordes , gestures , deeds , How ingendered . &c. The grounds or begetter of this opinion bee these 4. First , authority , publike in Magistrates or Ministers , priuate in parents or Maisters . Secondly , dignity , or any thing wherin another excelleth , as to be a creature , a man , a Christian , a childe of God , a member of Christ , &c. and to each of these there belongeth honour and cerraine reuerence . Thirdly , guifts outward of the body , or inward of the minde , eyther naturall , ciuill , morall ; or spirituall , and theologicall , as faith , hope , loue , repentance , &c. Fourthly , merites , when any deserue well , of Schooles , or Church , or Common-wealth , by publike benefits , as that Centurion did , Luke 8 , 4. These be the causes of a good opinion : many be the signes of it , to shew it by , amongst which vailing the Bonnets , bowing the knee , slanding before them , rising vp , relecuing them , Mat. 15 , 6 , 7. It is first to haue a lowly opinion of out selnes . Secondly , What it is to go before other in giuing honour . to thinke better of others , then of our selues . Then we go before others in giuing honour , when inferiors do both in heart and action begin first to honour and salute their superiors : when equais striue whoc shall preuent and begin , first prouoking to reuerence and honourable respects . Lastly , when superiors do so take the honour due vnto them , in regard of their place , as they could bee pleased to preuent euen their inferiors out of an humble affection ; might they doe it without offence , and breach of good order ; whereof in societies there is a speciall care to be had .

DIAL . VII .

Verses 11 , 12. Not slothfull to doe seruice , feruent 〈◊〉 spirite , seruing the Lord , reioycing in hope , patient in tribulation , continuing in prayer .

Tim.

WHat doe the first words of this text containe ?

Silas .

An exhortacion to industry and diligence in doing all duties both towards God and men ; which are not to be performed slothfully , because God doth not loue such as do their worke grudgingly and negligently . Also such shall heare at the last day , Take that slothfull seruant , and binde him hand and foote : but to the faithful ( where of diligence is a part ) it shall bee saide , Come good and faithfull seruant . Therefore whatsoeuer is in our hands to do ( as Salomon saith ) wee are to do it with all readinesse and industry , if we will please God and auoide his iudgements . Example of this readinesse in businesse , we haue in Abraham , Gen , 18 , 6. and Genes. 24. in his seruant , who in the businesse of Isaacs marriage was diligent . Also in Mary , Luke 11 , 39. & Christ the Lord , and in the Apostle Paul , who most industriously did the workes of their calling . Heere wee are to take heede of two extreames : the one is of too much diligence , when 2. Extreames of diligence . we busie our selues much in things not pertaining to vs . This is curiosity , condemned by Paul , 1 Thess. 4. 11. the other is too much slownesse or sluggishnesse in our owne duties , when we do our things as it were sleepingly , like that idle seruant in the Gospell , that hid his Talent in a napkin : or like that sluggard mentioned , in Pro. 26 , 13. that sought vaine delayes and excuses to keep him from his duty , There is a Lyon in the way . Some are slow , being of an heauy mould , and dull by nature ; others through vnwillingnesse to do any good , these be the worse .

Tim.

What is commended to vs in the next sentence ?

Silas .

Feruency in Spirite : in which is a precept contrary to the former , and inioyneth not readines alone , Feruencie or zeale . but earnestnesse too , both in Religion to God , and charitye to man : and withall it teacheth whence this earnestnesse or feruency commeth , namely , from the Spirit of God , kindling it in our hearts , and 〈◊〉 vs with loue in a great measure . Whereof we haue example in Moses , who out of zeale brake the two Tables : in Elias doing the seruice of God with much power and feruency , as appeareth in destroying the Idolles , and killing Eaals Priests . Also in Iohn Baptist , who trod in the same steps of Elias zeale , Luke 1 , 17. in Paul and Barnabas , Acts 14 , 14 , 15. and in Christ , Iohn 2 , 14 , 15 , 16. and generally in all the Prophets and apostles . They walke not according to this rule , who are cold in their profession . Also those who be neither hot nor cold , but luke warme in their Religion , beeing indifferent , not caring which end goeth foremost . Nor they who be temporizers and neuters in the confession of their faith : also by this rule Gods children are exhorted to a godly feruency & zeale both in profession and practise of religion . For zeale is a fruite of the Spirit , and of godly sorrow , 2 Cor. 7 , 11. and heere by wee become like Christ and the apostles , Lastly , it is good to be zealously affected still in a good thing ( saith Paul , Gal. 4 , 18. ) Note here , that these words import a continuall acte . Christians are to bee diligent and earnest , not by pangs or fits , but all their life long , and in one thing as well as in another , and according to the quality of the matter , that will shew our zeale to be wise and good , and proceeding from God . Such as are zealous at the first , and afterwards become colde , or be lesse zealous in the chiefest businesse ; or be forwarde in some matter of profit or pleasure to themselues , & not so in the thinges of God , giue suspition that their zeale is fleshly and carnall .

Tim.

How do you reade and vnderstande the next Aphorisme , or short sentence and proposition ?

Silas .

Some reade it thus , seruing the time , and then the meaning is either to watch opportunities or occasiof dooing our duties , and to obserue what is fitting for time and season , according to that in Rom. 13 , 11. or to consider what belongs to the time , after the example of Paul , at one time circumcising Timothy , when he would not circumcise Titus at another , Gal. 2 , 3 , 4. And heerein there is great wisedome to consider what is meet and fit to bee done , according to time and place ( yet without departing from truth and honesty ) for all good thinges are not to be done at all times . Howbeit the other reading ( seruing the Lord ) is much better , as warranted by diaers Greeke Coppies , and directing vs to the right & true end of all our actions , namely the seruice and glory of God , whereunto they must aime as at their vtmost marke , Cor. 10 , 31. and this doth distinguish Christian So M Beza affirmeth duties from the workes of ciuill men , who neuer respect the worship or honour of God , but their owne pleasure and praise in all things , whatsoeuer they pretend to the contrary . Also this precept may further teach vs whome wee are to serue , namely , not the worlde nor men , but God , because he is our Lord , Psal. 2 , 11. Gal. 1 , 10. 1 Cor. 7 , 23. and 1 Cor. 6 , 20.

Lastly , it may teach great men modestie , that they swell not by opinion of their owne power and might , remembering that they are vnder God , as a seruant vnder his Lord , and therefore not to abuse their inferiors , Col. 4 , 1. for they serue one common and most iust Lord , who is no respecter of persons .

Tim.

What be the graces we are exhorted to in the 12. verse ?

Silas .

Vnto these three , Hope , Patience , and Prayer , Hope patience Prayer . which are so many remedies against afflictions of al sorts . The first of these graces is set foorth and declared by an effect of reioycing . The second , by his Obiect , which is ttibulation . The third by the adioynt , which is perseuerance . When any affliction happens , priuate or publicke , inward or outward , for Christ or sinne , Gods Children thorough hope of deliuerance from them , faint not in their hearts , but reioyce and are glad , because they certainely looke for saluation in the end ; for their hope makes them not asnamed , Rom. 5. 5. and by hope they are saued , Rom. 8 , 24. But if their afflictions continue vpon them , and waxe more greeuous , then to hope must be ioyned patience , which enableth to endure with submission vnto , and wayting vpon the pleasure of God , as we are admonished in many places , Math. 24 , 13. Rom. 5 , 4. Heb. 10 , 36. 2 Pet. 2 , 9. To hope and patience must be ioyned prayer , which is a notable armour and Weapon against troubles , because it gets wisedome how to carry our selues in afflictions ; and diuine helpe how to come out of it , that we may ouercom , Iam. 1 , 5. Ps. 50 , 15. Our prayers may then be said to be continual , eyther when we cal vpon God by offered occasions , & necessities bodily How our praiers be continuall . or spirituall ; or when by no meanes wee intermit the set hours or times of prayer ; or else when we are instant in praier , asking earnestly , Ia. 5. or tho we be not heard presently , when we continue to ask without ceasing , Lu. 18. or els we may vnderstand this not of mouing of the lips , but the desires of the heart , which when they are continuall , our prayers bee continuall , for a continuall desire , is a continuall prayer ; God will heare the desires of them that feare him , Psal. 145. It was an heresie condemned in Eutiches and the Masstlians , that thought Christians ought all their life long to doe nothing else but pray : abusing this and the like Texts to this end . Whereas besides Prayer , the workes of our generall and particular vocation are to bee followed , yea in Gods seruice there is preaching , & Sacraments must haue time allowed . It is a greeuous sinne in many Christians at this day , which contenting themselues with publicke prayer ( which is a good thing ) neglect set Prayers in their families , or foreslow the iust occasions to turne vnto God by prayer , or in their prayers do behaue themselues coldly or carelesly : such as these , they both fall into many euils , and are left in their euils without comfort , because they seek not vnto God feruently for his ayde and protection . Finally , remember vnto all these precepts , and to the rest following , to knit these first words of this Chapter [ I beseech you ] at a generall and most forcible motiue , to stir vs vp to practise them , as we would not cast from vs , and make our selues vnworthy of the mercies of God , whereunto not all the world is to be compared , no not to the least of his speciall and sauing mercies in Christ .

DIAL . VIII .

Verses 13 , 14 , 15. Distributing or communicating vnto the necessities of the Saints 〈◊〉 giuing your selues vnto hospitality . Blesse them which persecute you , Blesse I say ; and curse not : Reioyce with them that reioyce , and weepe with them that weepe .

Tim.

WHat is requirtd by the first of these precepts ?

Silas .

Liberality or mercy to the poore , that we be ready to giue them almes acording to their need . The word translated [ necessities , ] signifies [ vses ] to teach vs , that as wee may not minister to the delicates of the poore , so we may not stay til extreame necessity vrgeth them vnto this duty of mercy in giuing . There be manie exhortations in the Scripture , vppon sundry and great Reasons , as Heb. 13. 16. where it is called a Sacrifice , and God is saide to be well pleased with it . In Phil. 4 , 18. it is called an Odour of sweete smell , a Sacrifice acceptable to God . And Actes 20 , 35. it is saide , that it is a more blessed thing to giue then to receiue : and Luke 16 , 9. we are charged to make friendes of vnrighteous Mammon , by giuing to the poore , that they may receiue vs into cuerlasting habitation : and 1 Tim. 6 , 18 , 19. of distributing to the poore Paul saith , it is the laying of a good foundation against the time to come .

Againe , Christians bee stewardes , and it is required , that stewards be faithfull , to dispose their goods to the minde of their Maister , and his mind is , that such as haue much , should giue to such as haue little ; and that the abundance of some , should supply the wants of others . 2. Cor. 8 , 13 , 14. Further , by being mercifull to the poore , we are like our heauenly Father , which is mercifull and giues liberally , Math. 5 , 45. also we expresse loue & kindnesse to Christ , by doing good to his members , Mat. 25 , 35. 36 , 37. We witnesse to our selues and others the truth of our faith , which works by loue , Gal. 5 , 6. and comforts the heart of our Brethren , Phile. 7. and brings glorie to God and our profession . Besides al these forenamed reasons , ther be three reasons more in our text , to perswade vnto this duty , as the loue of Saints , because poore christians are [ Saints ] purged by the blood , and sanctifyed by the Spirit of Christ .

Secondly , the compassion of their necessities and wants which we are bound to pitty . Thirdly , liberality in communicating . By which word of communicating , we are put in mind , in that the Apostle saith rather communicating then giuing ; that the poore haue an interest in the goods of the rich , as touching the vse by vertue of Gods commandement : and that the rich ought to communicate with them in affections and simpathy , by releeuing them , as if they felt their wants , and suffered with them , Heb. 13 , 3. And lastly , that betweene rich and poore , there is a kinde of spirituall trafficke and merchandize , the rich communicating temporall things in making the poore partakers of their substaunce , and the poore spirituall , in making the rich partakers of their prayers . The examples of such men as haue perfourmed this duty , is first Dorcas , Acts 9 , 39. making coats to giue to the pore : the brethren of Antioch sending relief to the pore Saints at Ierusalem , whom also the Church of Macedonia did releeue euen beyond their power , 2 Cor. 9 , 2 , 3. Now as for the maner how beneficence is to be performed 2 Cor. 8 , & 9. chap. not grudgingly , or of necessity , or sparingly , not of compulsion , but out of a Christian compassion , of a ready mind with cheerefulnes , for the loue and sake of Christ , and as to him ; for God loues a chearful giuer . For the quantity , it must be much where much is , 2 Cor. 9 , 8 , 11. 1 Tim. 6 , 18. no certaine stint or rate , but according to thy ability , and thy neighbors necessity .

Tim.

What are the vices contrary to this duty . ?

Silas .

They be couetousnes & prodigality ; for by excesse in apparrel , eating & drinking , Christians are made both vnable and vnwilling to doe this dutie , as they might and ought , if they were temperate , and kept a seemelie moderation and measure in the vse of Gods blessings bestowed on vs : and couetousnes doth quite choake the affection of liberality , it hardens the heart of the rich against the poore , and binds vp their hands , so as nothing comes from them , vnles it be wrung out by great entreaty , or by authority , as seises . Lastly , in giuing , christians are to beware both of opinion of merite , which poysoneth Popish liberality , and of vaineglorie , which spoiles the bounty of many Protestants giuing , to bee seene and talked of .

Tim.

What is the next duty heere exhorted to ?

Silas .

After beneficence , Paul exhorts vnto hospitality , Hospitality . by being ready to entertain strangers and exiles , such as were driuen from home for the Gospel ; where of great store were in the primitiue Church , when both Apostles and other Christians were forced to trauel from Country to Country for their safety , through the heat of persecutions , See Heb. 13 , 2. Note in our Text , that he saith not imbrace , but be giuen : which signifies to pursue and follow it with eagernesse and earnestnesse , as if it were not enough to inuite strangers , and to receiue them , but that we ought also to entreat and vrge them to come to vs ; after the example of Lydia , Acts 16 , 15. and of Abraham , Gen. 18. and of Lot , Gen. 19. which while they receiued strangers , vnawares entertained Angels , Heb. 13 , 2. See Deut. 10 , 18 , 19. God loueth strangers , and your selues were strangers , therefore be kinde and beneficiall to them .

Tim.

What is the meaning of the next precept ?

Silas .

As before Paul taught what our behauiour should be towards friends , and the houshold of Faith , so Blesse , what it is . he now teacheth duty towards them which are without , which are enemies , whom he willeth vs to [ blesse , ] that is , both to wish well vnto them , and to speake well of them ( as farre as we may with matter of trueth ; ) both to pray for , and to praise them according to their worthinesse , yea and to do good vnto them also , if they neede it . In that Paul repeateth the word [ Blesse ] twice , & then sets it foorth by the contrary word [ Curse ] hee puts vs in minde both how hard a worke this is , being a worke of the Spirit , and not of the flesh , as being contrarie to our corrupt nature . Also , that we should not do it by fittes , but be constant in blessing . Paul borroweth this precept from the words of Christ , Math. 5 , 24. Wee haue Christ himselfe a patterne of it , Esay 53 , 12. and Steuen , Acts 7 , 6. and 1 Pet 2 , 22. all Christians are called to imitate the example of Christes patience towards their enemies .

The practise of this duty , is the verie touchstone & triall of all Christian charity . For to speake well , and do well vnto such as loue vs , is no singular matter : it is common to Gods children with Publicans and sinners ; but to loue & blesse an enemy , is the peculiar worke of a godly Where were patience , or experience , or hope without these persecutions of wicked men ? saith Chrystostome . person : see Mat. 5 , 43 , 46. Luke 6 , 27 , 35. This forbidding to curse , must be meant of priuate enemies . Againe , from this precept wee may learne , that Gods children must make account , that there will neuer want wicked men to persecute them both with their tongues by raylings , slanderings , and calumnies ; and with their swordes or hand , by losse of goods , imprisonment , death , &c. and that for trueth and righteousnesse sake . Heere of Christ forewarned his Disciples , Math. 5 , 10. The best remedie we haue in such cases , to breake the malice and crueltie of wicked men , is by patience and wel-doings , 1 Pet. 4 , 19.

Tim.

What is required more in the next precept ?

Silas .

Mutuall affection betweene Christians in both Mutuall affection . estates , aduersity and prosperity , to reioyce together in the one , and to mourne together in the other . And it is to be noted , that this precept reacheth more vnto spirituall , then vnto temporall cases ; for we are bound more to lament the spirituall decayes of our brethren , then for their worldly losses : and also more bound to reioyce for their graces , then the riches of our Brethren . The Reason of this Sympathie , is that which is rendred of the Apostle , 1 Cor. 12 , 26. because wee are members one of another ; and if one member suffer , all ought to suffer with them ; and if one reioyce , all to reioyce with them : so it must be amongst Christians . Examples heereof we haue in the kinsfolkes of Elizabeth , Luke 1 , 58. and in Paul , Phil. 1 , 3. Colossians 1. 1. Thes. 1. 2. Iohn 1 , 2. Romanes 16 , 19.

Tim.

What vse of this point ?

Silas .

It serues to reproue such enuious persons which fret and repine at the good and happy estate of their brethren , as Caine enuied Abell , Saul Dauid , and the Pharisies Christ ; and the malicious also , who in stead of mourning together for the losses of others , are well pleased and make themselues merry and sportfull with the miseries of their neighbours ; this is a wickednesse against which Iob doth protest , Chap. 31 , verse 29. and for the which God threatneth the Edomites in Obadiah , verse 12 , 13. It is the part of all Christians to be vnlike vnto both these , and by simpathy and fellow-feeling of other mens both ioyes and sorrowes , to expresse our owne loue to our brethren , and to shew that wee are voide of enuy , and to enlarge their loue againe towards vs , when they shall see vs ready to communicate with them , both in their gladnesse and heauinesse : and finally somewhat to ease and lessen the grieses and afflictions of our neighbours , by helping them to beare the borthen in a common affection . But heere is to be obserued , that if in the sorrow of our neighbour there be eyther an error , mourning when they ought to reioyce , or being glad when they ought to mourne , or an excesse in eyther of these , that then our duty is to correct them by admonition and not to communicate with them in such vnruly affections . Also heere is the effect put for the cause , weeping outwardly for lamenting inwardly ; yet teares would bee shed and poured out in any great calamities of our brethren , after the example of Christ weeping ouer Ierusalem , and Paul for carnall and worldly Gospellers , Philppians 3. 18.

DIAL . IX .

Verses 16 , 17. Be like affectioned one towards another . Be not high minded , but make your selues equall to them of the lower sort . Be not wise in your selues , recompence no man euill for euill , procure things honest in the sight of all men .

Tim.

WHat doth the first of these sixe precepts containe ?

Silas .

An exhortation vnto concorde , which hath in it these two branches : First , consent of minde in matters of faith , to thinke the same thinges in respect of doctrine . Secondly , the knitting of the heart and affections in the actions and counsels of life . Thus the Apostle Phil. 2. 2. hauing generally exhorted to concorde by the same phrase vsed heere in the text , ( hee yee like minded ) doth presently subdiuide it into coniunction of loue and affections , and agreement in minde or iudgement . An example of this What 〈◊〉 there is in contention about religion , on the examples of Iewes and 〈◊〉 , of Arrians & Christians , of Papists and Hugonites , of Lutherans and Protestants , of Formalists and 〈◊〉 ( as they be called ) doe witnesse . concorde we haue in Acts 4 , 32. a contrary example of contention in 1. Cor. 1 , 11 , 12 , There is nothing so much an enemy to loue , to destroy it as diuision of mindes , about things to be beleeued , and of affections about things to be done ; for there is nothing so able to vphold and continue loue , as to imbrace a mutuall consent in faith and actions . But because there will still bee imperfections in the best men this way , as appeareth by Acts 15 , 39 , therefore wee must striue the more to obey this precept , which enioy nesynity , forbearing one another , and forgiuing one another , as Col. 3 , 13. and doing according to that which is written Phil. 3 , 15 , 16. Let vs minde the same things .

Tim.

What is the next precept , and how doe they cohere and agree with the former ?

Silas .

In the next three precepts two hinderances of mutuall concorde are remoued , and one furtherance thervnto is commended . The first hinderance is pride , that is to say , when in disdaine of others , whom we doe not take to be so good as our selues , wee haue too lofty a conceite of our owne guifts and sufficiency ; and out of a haughtinesse of minde , do aspire to higher place and matters , then wee are made or 〈◊〉 for : this is to bee high minded , euen to beare a Iosty heart , and to aspire in our mindes to high things which bee aboue our capacity and calling .

Hence is pride in Latine , called Superbia , euen as one would say Superire alies , and in Greek hypsilophronia , that is , Iosty mindednesse , when men looke on high matters out of a great conceite of their owne strength , with despising of others . Of this disease was Absolon sick , when he ambitiously aspired to his Fathers kingdome : and the Pharisie in the Gospell , Luke 18. when out of too great opinion of his owne merits , he disdained the poor Publican : yea , the two Apostles of our Sauiour , Iames and Iohn , were somewhat infected with this disease , when they stroue to bee greater then their fellow Apostles . There were sundry such high-minded persons , both in the Church of 〈◊〉 , and of the Romanes , who were too much lifted vp with a conceite of their owne Learning , and of the magnificence of their Cittie , being the Lady and Mistris of the whole worlde , and seate of the Empire .

Hence it is , that the Apostle so much beateth downe pride , both heere and in the third verse of this Chapter , and in the eleaueuth Chapter , verses 18 , 20. For he saw the beleeuing Romanes , to bee lifted vp against the deiected Iewes , whence much dissention followed ; and therefore desires them not to be highminded : but were Paule aliue now , to see the pride of Rome in Popes and Prelates , both spiritual and bodily pride , oh how would he thunder against it ?

Tim.

What is the other lette that hinders concorde amongst Christians ?

Silas .

Arrogancy , to be wise in our selues , that is , to haue an ouerweening conceit of a mans owne wisedom : Effect of Arrogancy . this is the very roore and first cause of pride , and bringeth 〈◊〉 〈◊〉 effects : as first , it causeth men to set at nought the counsels of others , and to thinke them sufficient for themselues : whereas God hath compassed vs with many imperfections , that wee might one haue neede of another , as it is in the members of one naturall body . No man seeth all : and as our English Proueibe is , Two eyes see better then one . Experience also teacheth vs , that the simple may giue counsell to the wisest , as Iethro did to Moses , Deut. 18. Abigail did to Dauid , 1 Sam. 25 , 25. and thus hath God ordained it for the best preseruation of loue and concord , as also to nourish humility and to kill pride .

Secondly , such as bee wise in themselues , turne their wisedome altogether to their owne profit , and not vnto the good of others , contrary to that of the Apostle , Cbarity seeketh not her owne things , 1 Cor. 13 , 5. Thirdly , such regard not the will and pleasure of GOD , which is true wisedome indeede , contenting themselues with worldlie wisedome , which is foolishnesse with God , 1 Cor. 3 , 19. Such men as they , do not consult with God in his worde , so they do not ascribe the praise of their wisedom to God , the author of their wisedome , but to their owne wit and industry .

Lastly , this arrogancy and outreaching opinion of our owne wisedome , is by long experience proued to bee the mother of error of all sorts , whether in doctrine , or worship , or common conuersation : for on the one side , the cause why men giue ouer themselues to grosse sinnes in their liues and actions , is this , that in arrogancie of spirite , they hold scorne to be taught and admonished of others : they know as much as any man can tell them , and let men meddle with themselues . Such as these , God deliuers ouer to a reprobate minde , and to great euils , as is plain in the example of Cain and 〈◊〉 . So on the other side , whence commeth it , that diuers men haue deuised newe opinions in Doctrines , and new worship in practise of religion , but for that not resting in the plaine and simple truth of Scripture , they take themselues to see more then other men , yea to be wiser then God himselfe , see 1 Tim. 6 , 3 , 4. Vainglory or 〈◊〉 lucre 〈◊〉 heresies , Augustine . Hence do arise rents and diuisions in Gods Church , betweene Teacher & Teacher , Pastor and Flocke , to the great disturbance of peace and concord .

Tim.

What thing is that which is such a furtherance vnto concord ?

Silas .

Humility , when we condescend to men of lowe estate , or submit our selues to the lowly or humble . These words , if we vnderstand them of the persons which bee lowly and humbled , then the meaning is , that wee must apply our selues to persons of lowe degree , descending to their basenesse , as if we were base with them ; not despising their company , but liuing humbly with those that are humble , consenting with them , louing them , & imitating their humblenesse : but if we referre [ lowlie ] vnto things , rather then vnto persons ( as the opposition betweene high and lowe thinges will beare this sence , ) then the meaning is , that we must not refuse the meanest and basest seruice to do good vnto others , after the example of Iesus , who washt his Apostles feete , Iohn 13. But the best way is , vnder this worde , to comprehend both things and persons , that for charity and concorde sake , we should embrace humble persons , & base things , out of a lowly minde , in imitation of our Saulour , who conuersed with Publicans and sinners , Luke 15. See Phil. 2. 5 , 6 , 7 , 8 , &c. and abased himselfe vnto most shameful things out of loue to vs , Phil. 2 , 7 , 8.

Tim.

Proceed to the next precept , and tell vs what is meant by recompensing euill for euill ?

Silas .

By euils heere are meant wrongs and iniuries , which we are commanded to suffer patiently ; and not to requite them . It is like that precept of Christ , Mat. 5 , 39. It is a corruption of our nature , that we are prone to returne wrong for wrong , one ill turne for another , and men thinke they haue a goodly pretence for it , because others began with them , and prouoked them : but the truth is , that whereas it is no small sinne , to infer and do hurt to another , in his person , name , or goods , by word or deede , secretly or openly ; for such doe offend first against God , forbidding wrong doing Secondly , against charity , which doth no euil to her neighbor , 1 Cor. 13 , 5. Thirdly , against Iustice , which measures right to euerie man , and condemnes all iniuries : yet to referre and requite one euill with another , is a farre greater sinne , not onely because they do adde sinne to sinne , but for that a man may do a hurt suddenly and vnaduisedly , not perceiuing that he doth euill , but offending through ignorance or ouersight ; whereas they that recompence euill for euill , doe it purposely , maliciously , and wittingly , knowing that they do euil , and yet wil do it : contrariwise they that patiently and meekely suffer iniuries , as they keepe themselues pure from sinne , so they declare themselues to be led by the Spirit of God ( which is the Spirit of meekenesse ) and to beare the Image of Christ , who when he was reuiled , reuiled not againe ; and when hee suffered , threatned not 1 Pet. 2 , 23. Heere it must be obserued , that this precept of retaliation reacheth not to the Magistrate , whose office it is to render euil for euill , tooth for tooth , eye for eye , bloud for bloud : see Rom: 13. to render euill to an euill doer , is a worke of iustice , and therefore good . It checketh onely priuare iniuries betweene a man and his neighbor , in such wee may not carry a minde desirous of reuenge , but bee willing to beare .

Moreouer if it be euill to recompence euill for euill , it is far worse to recompence euill for good . This is not onely an humane error , but a diabolicall naughtinesse & the very height of all vnthankfulnesse , to deale vnkindly with such as haue vsed vs kindely : the iust GOD hath threatned that euill shall neuer depart from the house of such as so do : let the Iews be an instance for proof hereof , for the wrath and vengeance of God lies heauy vpon that nation vntill this day ; because vnto the Prophets , vnto Christ , vnto the Apostles , which did good to them by instructing them , & calling them vnto the kingdome of God , they wretchedly recompenced much euill , beating some , reuiling some , and killing others . Lastly , note that euil must be requited to no man ; neither to a frend and a Christian , for he is our brother ; nor yet to an enemy or Infidell , for he is a man as we are , made after Gods owne image .

Tim.

Come now to the next Aphorisme , and tell vs the summe of it ?

Silas .

The summe is , that we ought to imbrace innocency Innocency of manners . of life , euen in the sight of men , that euill men may haue no cause to reproach vs as euill dooers , 2. Pet. 2 , 12. and good men may be edified by our example , 1. Cor. 10 , 33. and be moued to glorifie God , Mathew 5. 16. 1. Peter 2 , 12.

Tim.

What is meant by [ bonest things ? ]

Silas .

Iust and holy things whereby the praise of God is aduanced , and the saluation of our neighbour furthered . Secondly , such things as cannot bee done without offence though they be lawfull , 1. Corinth. 10. 23. When he saith these things must be ( proued ) hee thereby sheweth very manifestly , that these things are not to bee done carelesly and at all aduenture , but with great diligence and prouidence or forecast : so the word in the originall importeth , as if in our mindes and thoughts wee should study before hand , and prouide that nothing be done but what may be approued of God & al good men : & it is to be noted that these tearmes ( before all men ) may eyther be opposed vnto God , as if it were saide : Be very carefull that the things ye doe be honest and good , both in the sight of God and men . This opposition is expressed in 2. Cor. 8 , 2. or else also the antithesis is betweene man and man ; as who should say , Both to this man and that man , to the Iew and to the Grecian , to one as well as another , friend or stranger , carry your selues honestly , whether they bee pleased or not pleased , yet let all that is done before them bee honest . Heereby bee reprooued such who procure things honest , onely before men , neglecting God , as hypocrites whoe looke alone to their reputation among men , Mat. 6 , 1. Secondly , they which doe honest things before God , but are rechlesse in giuing satisfaction to men , or if they iustifie their doings to some men , it is with contempt of others . Lastly , they which exercise honesty neyther before God nor men , but are without reucrence of God , or care of men , like the Iudge in Luke 18 , 3. Many such leud and notorious euill liueis there be , which haue shaken out of their hearts the feare of God , and the shame of the worlde , the loue of heauen , and the dread of hell ; not caring what be thought or spoken of them in earth , or what euill happen to them from heauen ; forlorne persons addicted to euill courses .

DIAL . X.

Verses 18 , 19 , 20 , 21. If it be possible , in asmuch as in you is , haue peace with all men . Dearely beloued auenge not your selues , but giue place vnto wrath ; for it is written , vengeance is mine , I will repay saith the Lord : Therefore if thine 〈◊〉 hunger , &c.

Tim.

WHat vertues dooth these last verses of this Chapter exhort vs vnto ?

Silas .

Vnto these two : the first is peaceablenesse , or loue and care of a peaceable life . The second is meekenesse , in forbearing reuenge , vpon this reason that Gods office is to take vengeance : which is confirmed by authority of Scripture , verse 19 20 , 21. and set forth by the contrary of doing good for euill , in stead of taking reuenge . This is amplyfied by the euent , ( so thou shalt heap coales ) all is shut vp with this worthy Alphorisme , ( bee not ouercome with euill , but ouer come euill with goodnesse . )

Tim.

How doth this precept of imbracing peace differ from that which enioyneth concord of minde , verse 16 , and why are we to follow peace , and towards whom ? and with what conditions ?

Silas .

In the 16. verse , inward concord amongst Christian brethren was commended ( as a thing simply necessary , ) now the study of retaining peace with strangers from the faith , and infidels or heretickes ( as well as Christians ) is required , as this clause sheweth ( with all men . ) First , because Reasons of a peaceable life God commanded it to be so . Secondly , he delighteth in peace , thence he is called the God of peace , Rom. 16. Thirdly , he hath pronounced them blessed , that keep and make peace , Mat. 5. Fourthly , many and sweete are the benefits of peace , but bitter and sundry are the fruites of contention , vexation of minde , waste of substance , &c. We are to follow this peace vpon two conditions , wherein this precept differeth from the next before it , for wee must absolutely at all times , before all men prouide for things honest ; but peace cannot be had but with certaine men , therefore he addeth conditions to limit and restraine this exhortation .

Tim.

What be those conditions , and what is the meaning of them ?

Silas .

These conditions are not all one ( as some thinke ) but diuers : the former ( if it bee possible ) she weth that in some cases and with some men peace cannot be had , name ly when question is of religion , that God is to be offended by partaking with Idolators or heretickes , or when by our silence the truth is to bee betrayed , and our neighbours saluation hindered . In these cases with good conscience peace cannot possibly be retained ; we cannot haue society with men in euill things and wickednesse , for our duty is to resist and oppugne such things according to our vocation , guifts and meanes , though peace bee broken : a godly dissention is better then a wicked peace ; peace must be followed with holinesse , Heb. 12 , 14. We ought so to haue peace with men , as we doe not make war with God . Hence Apostles and Apostlo like men haue chosen to contend by writing and preaching against errors & superstitions ( see Paul to the Galathians , Augustine against the Manichees and Donatists , ) rather then by holding their peace , to forsake Gods truth and the edification of the Church . The other condition is ( so much as lies in vs ) which is put in , in respect of such contentious quarrelsome persons , as 〈◊〉 one what he can to appease and please them , they will haue no peace , beeing like those of whom Dauid in the Psalmes complaineth , that made them ready to battaile when he spake to them of peace , Psal. 120. Towards these we shall doe our duty when wee are in our selues peaceably disposed , neyther giuing them , nor hastily taking from them occasion of dissention , but by all meanes prouoking them to quietnesse , that there bee no fault in vs . Finally , bearing good will to their persons when we are driuen to hate and rebuke their vices , praying earnestly for their conuersion : this is all that lyeth in vs to doe .

Tim.

Where unto tendeth the next precept ?

Silas .

To perswade vnto meekenesse and moderation of anger toward such as offer wrong vnto vs ; albeit the Apostle had forbad vs before , not to recompence euill for euill , yet knowing the pronnesse of our corrupt nature to take reuenge for iniuries done , vnder pretext that we may be dastards and cowards : and to shew how hard and excellent a thing it is , meekely to suffer : therefore in other words he repeateth againe his exhortation , saying [ auenge not your selues ] which is set forth heere by the contrary duty ( giue place vnto wrath : ) this is by some and may be vnderstood of the wrath of our enemy , whereunto if men giue way , they doe oftentimes purchase peace , their wrath being mollified by patience . For as thunderings makes a great noyse , and breakes downe strong things when they hit vpon things that resist them , as Okes , &c. so do guns also ouerthrow wals and towers : but meeting with things soft and yeelding , they doe very easily penetrate and pierce through ; they loose their strength and doe no harme . Likewise , the wrath of men is much asswaged , and sometimes quenched by yeelding , and silence , or soft answeres , but it is made more hot by resisting . This sentence also may bee vnderstoode of our owne anger , which euery one is to bridle and to moderate . But Paul meaneth this especially of diuine anger and reuenge , which we must suffer to shew it selfe foorth against our aduersaries , and not preuent it by our impatiency and fury . This to be the most naturall sence appeares by that which followes ; for it is written ( Vengeance is mine , ) a text fetched out of Deut. 32. 35. where God threatens that in his due time he will take vengeance vpon wicked liuers .

Tim.

But how may we be assured that God will be auenged Doubt . vpon them which hurt vs , and vpon what reasons are wee to leaue vengeance to him alone ?

Silas .

First , because it is his office [ Mine is vengeance , ] Solution . now he will neglect nothing that pertaineth to him . Secondly , Gods children are deare vnto him , euen as the apple of his eye , so precious in his fight , that he will not forget their iniuries . Thirdly , there is no hurt done vnto any , but first there is iniury done to God by transgressing his Law . In all wrongs to our neighbor , God is first wronged , which he must punish . Fourthly , GOD is the Iudge of the world , and it belongeth to him to do euery man right . Fiftly , he can be auenged without perturbation or passion , and so cannot we . Moreouer , God will do it more sharply , and with more seuerity then we can do . Lastly , if we do it our selues , we do not onely spoile God of his right and authority , ( as if a subiect shoulde wrestthe sword out of his hand , and depriue our selues of his protection and defence ; ) but whereas in taking wrong we were meere sufferers of euill , in the auenging of wrong , we become the doers of euill , and sinners ; & so liable to Gods auenging hand as well as our enimies . And lastly , we shew our selues vnlike to Christ , and like to Satan ; therefore the onely way is to leaue & commit our enemies onely vnto GOD : not that we are to desire his vengeance vpon our neighbors , or to take pleasure in it : but hauing prayed heartily for their conuersion if they continue malicious , and hee punisheth them , we are to delight more in Gods Iustice , then in theyr paine .

Finally , this precept bindes priuate mens hands , and not Magistrates , whose duty it is to take vengeance . Ro. Magistrates be lawfull auengers . 13 , 2. not for himselfe , as this Text faith , but on the behalfe of God , whose Minister he is , and of his neighbour who is offended . Also , it is no breach of this precept in our extreamities , to flye to Magistrates for succour , so it be not with a reuenging minde to make him the instrument of our hatred , but with an honest purpose to preserue our selues and others whom wee haue charge of How we may vse Lawe and authority . from dangers .

Secondly , to haue the wrong dooer brideled and amended by moderate corruption . Thirdly , to haue scandall remoued from among Gods people . Fourthlie , to haue others feared from euill doing by example of their punishment . For these ends , it is as lawfull for vs to vse the Magistrate , as to vse the Sunne , or ayre , or any other creature or ordinance of God . Paul appealed to Caesar , and called for helpe against those which had vowed his death , Acts 23 , 23 , 24.

Tim.

What is meant by the next exhortation ?

Silas .

By hunger and thirsting is meant necessities of all sorts , and by giuing bread and drink all duties of humanity ( by a Synecdoche ) which for charity sake we are to performe euen to an enemy ( after the example of the Augustine vnderstandes by coales of fire , the burning gripes of Repentance , making anenimy relent , beeing mollified by benefits , as Ierom saith . Others , of burning charitie , & fire of loue as Martyr and Lyra. Others of both , as M. Caluin , &c. Samaritan ) if he bee in want , and that by our kindnesse we do not maintaine him in his sinne , or against God & his King and countrey . This is the greatest triall of our Christian loue , Math. 5 , 44. Luke 6 , 35. By coales of fire , is meant diuine plagues and punishment which hang ouer the heads of such malicious men as will not bee conquered by our beneficence and weldealing with them , ( thus M. Beza , and most rightly . ) And heere is shewed not the purpose of the doer , but the euent : that this is the best sence , appeares by comparing this place with Pro. 25 , 22. whence it is taken , and by other places wher the same phrase is vsed in the Psal. 18 , 13. and 120 , 4. to note the kindling of Gods wrath and iudgements . [ To be ouercome by euill ] is to be impatient for wrong done to vs , and to study reuenge . To ouercome euill with goodnes , signifies to shew mercy and kindnesse where we receiue euill . This is a more noble victory to conquer our selues , then if we ouercame a Citty . Fortior est qui se quam qui fortissima vincit . Nobile vincendi genus est se vincere posse .

This is it which wee are mightily to striue vnto , as a most excellent degree of perfection . Be perfect as your heauenly Father is perfect ; for he is kinde vnto the vnkinde , and suffers his Sunne and raine to fall vppon the ground of good and bad . In these step pes of God , did walke Moses , Christ , Dauid , Paul , & Stephen , all dooing good against euill .

CHAP. XIII . Of Magistracie .
DIAL . I.

Verse 1. Let euery soule be subiect to the higher powers , for there is no power but of God , and the powers that be , are ordained of God .

Timotheus .

WHat is the Argument and subiect of this Chapter ?

Silas .

Hauing in the former Chapter exhorted vs to many morall duties , hee now commendeth vs vnto politicall and ciuill subiection ; and withall exhorteth vs vnto mutuall charity , and holinesse of conuersation , so as the parts of this Chapter are three . The first of obedience to Magistrates , to the end of the seauenth verse . The second , of loue due to our Neighbour , to the eleauenth verse . The third of purity and sanctimony of life , to the end of the chapter .

Tim.

Shew vs now more distinctly the connexion of this Chapter with the former , and what reasons might mooue the Apostle to treate of duties to Magistrates ?

Silas .

Paule hauing before forbidden to recompence euill , and to avenge our selues , lest he might be thought to take awaie all power from man to auenge our wronges , he now teacheth that Magistrates are set vp of God to be his ministers to take vengeance of euil dooers .

Secondlie hauing saide that we must doe good to such as hurt vs , he now very fitlie inferreth , that we ought much more to reuerence and obey Gouerners which are helpfull to mankinde . Now the reasons which mooued Paul to make a set treatise touching the honour due vnto Rulers are these : First , to stoppe the mouthes of such as affirme the Gospell of Christ , to be an enemy to authority against Kings and Princes , for thus the Christians were accused in the Apostles time . Secondly , in respect of the Iewes who being borne of Abraham , free borne and Gods peculiar people , did seeke to shake off the yoke of the Romanes , who were now become their Lords . Thirdly , because it might bee iudged farre vnmeete for the faithfull which are gouerned by Gods Spirite , to bee ruled by heathenish Gouernors , & such they all were at that time .

Lastly , to meete with such as imagine that Christian liberty and ciuill magistracy could not stand together , and that we need not to be subiect to politicke lawes , because Paul had written before that wee are not vnder the lawe . Vpon these considerations it seemeth the Apostle doth now very seasonably vrge ciuill obedience : and as all the precepts in the former Chapter from the ninth verse to the end , are branches of the sixt Commandeinent ( Thou shalt not murder , ) so this that hee speaketh now of subiection to Rulers , belongeth to the fift commandement , whereof it is a part ; for what else bee Magistrates but Parents of their Country , raised vp of God with a fatherly affection to defend the lawes and publike peace , and to procure the common good , and to bee honoured of the people vnder them with child-like reuerence and obedience ?

Tim.

Lay forth now the method and disposition of that part of this Chapter which concerneth men in authority ?

Silas .

The generall members of this treatise are two : first a proposition , secondly the reasons thereof .

Tim.

In what words is the proposition contained , and what is the meaning thereof ?

Silas .

The proposition is in the first words ( Let euery soule bee subiect to the higher powers ) the meaning heereof is , Let euery man and woman bee in subiection to the Magistrate . In the worde [ soule ] there is a Synechdoche , as the flesh or body ( which is put apart ) is sometimes put for the whole man , as in those sayings of Esay , all flesh is grasse , and againe , all flesh shall see the saluation of God : so the soule doth often signifie the whole man , as in Genesis 46. Iacob went downe into Egypt with 70. soules , and Acts 27 , 37. and so in this place the whole man is denominated from the soule which is the principall part : and in the Psal. ( Soule ) is sometimes put for the man himselfe , but yet the Apostle vseth rather the word [ soule ] then man , for these reasons , as namely first of all to teach vs that the subiection he requireth , must be voluntary , not vpon compulsion but willingly . Secondly , to shewe that inferiors not in substance onely and body , but must bee subiect also euen in their very soules , in such things as they may doe with a good conscience , otherwise they ought to obey God rather then men . Thirdly , to declare that all mortall men without exception of any , ( euen as many as haue soules ) must yeeld their subiection to Rulers .

Tim.

Is not this last thing further confirmed by this vniuersall particle [ euery soule ? ]

Silas .

It is so , for the meaning thereof is thus much , that all men of what condition , sexe , or age soeuer ( none exempted ) must be subiect . Therefore foolish and very false is that collection of Origen , that such as bee vtterly spirituall and doe not follow the affections of the flesh , are not to liue vnder Princes , because Paul wrote thus [ Let euery soule ] not let euery spirite , this is more subtle then sound , for none were more spiritual then Christ & his Apostles , and yet none were more subiect then they ; wherfore it is better to say with Chrysostome , that this vniuersall particle [ all ] doth comprehend all without exception of any , and that this precept is giuen not to secular men onely , but also to Priests and Monkes , as Chrysostome saith , Whether hee bee an Apostle or Prophet , or Euangelist , or whatsoeuer hee be , let him bee subiect , for this subiection ( saith he ) doth not ouerthrow religion . Heereunto accordeth Bernard , in an epistle of his to the Clergy of Rome , Epist. 42. Si omnis anima subyci debeat , quis eos excipiet ab hac vniuersalitate ? quisquis conatur clericos excipere , tentat decipere : yea Christ himself did not plead priuiledge against this precept , neyther did grant exemption vnto any .

Tim.

What vse is to be made of this point , touching the generality of the persons who must be subiect ?

Silas .

It reproues diuers sorts of persons : First the anabaptist who will not admit Christians eyther to beare Magistracy , or to bee subiect vnto authority ; as if it were fit for Insidels but not for the faithfull to be subiect to powers ; vnder this pretence , that being Christs sreemen they may not liue in seruitude , or be bound vnto any : whereas Paul directeth this precept to the beleeuing Romanes , who were Christians by profession , whose spirituall freedome from sinne , Sathan , and damnation is not repugnant vnto corporall subiection , due to ciuill Magistrates . There is nothing in the Gospell against this but rather much for it , that a man may be both a Christian and a subiect , as well as a wife , a maister , a seruant and a childe . The second kinde 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 Subiect , what it imports . 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 Similitudes . 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 , Powers . 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 Doubt . are sundry powers , and that they are all of GOD one and other ?

Silas .

Yea , this Text implyeth , that there are sundrie Solution . 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 or publicke , ciuill or The kinds of power . Ecclesiasticall , or whatsoeuer powers it bee , haue God for the ordainer thereof . Heere let vs obserue for distinction sake , that from the verie beginning of the creation , God gaue vnto man a threefold power . First , ouer himselfe , which is the rule of vncorrupt reason ouer our senses and appetite in the soule of man , and may bee likened vnto that gouernement which the Maister hath ouer his Schollers : of this it is written , Eccle. 7 , 23. That God made man righteous . And in Ecclesiasticus 15. He left him in the hands of his owne counsell : and as Moses speakes Deut. 30 , 19. He set before him life and death , good & euill . Man is not like a stone or blocke ( which cannot mooue but from an externall cause mouing it ) but hath in himselfe the beginning of motion , whereby he could by the power of his will , apply himselfe vnto good or euill , to chuse or refuse , til by abusing his free wil , in not refusing to eate the forbidden fruite , he lost both it and himselfe . The second power giuen to man in his first creation , was ouer Beastes , and Foules , and Fishes , according as it is written , Genes. 1 , 26. Let him rule ouer the fishes of the Sea , &c. Heere unto accordeth that in the Psal. 8 , 6 , 7. 8. This was lost by Adam , but restored by Christ .

The third kinde of power was that which hee gaue to Mariti 〈◊〉 man ouer man : of this there be sundry sorts , the first of all was the power which the husband had giuen him ouer his wife , Gen. 2 , 21. and 3 , 16. The next vnto this , was the power of the Parents ouer their Children , which Adam Patria 〈◊〉 . and Eue exercised ouer Caine and Abell , and of the which the fifth Commaundement speakes expresly . Also Paul , Eph. 6 , 1 , 2. Now as families did encrease , there arose the power of maisters ouer their seruants , whereof Paul Ephe. 6 , 5 , 6 , 7. Col. 4 , 1. after this did spring vp the power of the Magistrate ouer subiects , when the world was multiplyed : this was established in Gen. 9 , 5. which power beeing to be exercised not rashly by euery man , ( which would breed a confusion ( whereof God is not the author ) doth argue that it is appropriate to certaine men whom God hath ordained to be Rulers ouer others : see Exod. 18 , 21. and 20 , 12. Deutero. 1 , 15 , 16 , 17. and 16. 18. Now this publike power of the Magistrate was eyther of one ouer a kingdome , called a Monarchy ; or else of some chiefe and choice men for wisedom and goodnesse put ouer the rest , called an Aristocracy ; or exercised by a multitude called a Democracy . In these seuerall kindes of power and authority , howsoeuer the acquisition or assuming of it , bee not alwayes of God , as in Tyrants and vsurpers , which by violence and force doe intrude themselues into gouernment without a due calling , after the example of Nimrod , and the first Romane Emperors , and Richard the third in England ; and though the abuse of the power beeing carried not after the will of God , but after the lust of man , and being vsed not for the weale , but to the hurt of the subiect , be not of God but from Sathan and wicked men : yet the very power it selfe considered alone , is certainly a diuine ordinance erected & appointed of God for the common good of mankinde ; as riches and marriage bee good though often they be ill gotten and ill vsed : therefore our Apostle not speaking of the person nor of the abuse , nor of the manner of getting the authority , but of the verye thing it selse , saith it is of God . This beeing generally true of all powers , yet is heere especially meant of the politicall publike power , as appeareth by that which is afterward saide of the sword , and of tribute paying .

Tim.

But why doth God say in Osee , 8. 4. They haue set vp a king but not by me ?

Silas .

This is spoken of Ieroboam , who had the regimet ouer the ten tribes which were rent from Rehoboam : his rule is saide not to be of God by some , because God onely permitted it , and was not the effectuall cause of it ; which is false , as appeareth by the words of God himselfe , both before the diuision , 1. Kings 11 , 31 , 35 , 36. and in the very time of the peoples rebellion against Rehoboam , 1. Kin. 12 , 15. Al which proue , that the translation of the kingdom from Salomons race vnto Ieroboam , was not onely suffered but acted of God , as it was a iudgement vpon Salomon and his children : now euery iudgement beeing an acte of iustice , hath the nature of a good thing , and therefore hath being from God , not by permission onely , but as his owne action ; yet Ieroboam is saide to bee set vp not by God in respect of some circumstances , and the manner of the fact ; because the rebellion of the people against 〈◊〉 their rightfull king , and their defection to Ieroboam a vile intruder , without asking counsell of God , these things were not from God , but from their wicked and rebellious mindes . Neyther was it from God that Ieroboam being king set vp Idolatry , and swarued 〈◊〉 the reuealed will of God in his gouernement , to follow his beastly affections ; yet the power it selfe which hee exercised was Gods ordinance ; so was Cyrus his power ouer the Assirians , and Alexanders ouer the Persians , and the Romanes ouer the Grecians ; the power was of God , though the getting of it by 〈◊〉 warre proceeded from the Diuell , and from their owne ambitious , greedy and vnsatiable lustes .

Tim.

Why then doth Peter say that powers bee humane Creatures or the Ordinances os men . 1 Peter 2. 13 ?

Silas .

This must not bee taken causually , as if that men were the first inuenters and finders out of ciuill gouernement , but powers are named humane ordinances , eyther subiectiuely , because that man is the subiecte by whome it is exercised ; or obiectiuely , because humane affaires are the onely obiect , or the thing about which it is conuersant . Lastly , also in respect of the ende , because it is appointed , & doth serue for the great good of men . Moreouer , howsoeuer diuers formes of gouernment bee found out by man ( as euery King in his Kingdome , for necessity of his kingdom , may create new officers ) yet the original institution of Rulers and Gouernors is from God , who hath ordained all sortes of Ciuill powers , Iohn 10 , 35.

So then to conclude , those powers are from God , not as plagues , sicknesse , and other euils where with GOD scourges the wicked onely in his furie , but as an wholesome order , tending to the benefit of good and bad , to reclaime the one from euill , and to retaine the other in his goodnesse .

Tim.

What Vse and profit are we to make of this point ?

Silas .

First , an admonition to such as haue any power Vse . to vse it rightly , seeing they both haue it from God , and they must be countable to God how they vse it . That which Paul sayes of Maisters , must be applyed vnto all Magistrates , Col. 4 , 1. They haue a Maister in heauen , & therefore must deale equally and iustly . For power , being a thing which God hath ordained , it must needes therfore be bounded within the limits of reason , honesty and right ; without the which , it may in no wise passe without offence to God the ordainer .

Secondly , it puts subiects in minde , as to thank God for setting vp such an order , so to be subiect vnto it in al quietnes , euen for that reuerence and respect they beare to God the author of it . It cannot be but a thing exceeding pleasing vnto God , when for his sake his ordinance is acknowledged , receiued , and regarded . Lastly , it rebukes such as will obey none but higher powers onely , whereas subiection is here called for to al powers ( which we do liue vnder ) because their institution proceedeth from God .

Tim.

What other reason doth our Apostle giue , why wee should be subiect ?

Silas .

His next reason is drawne ( a turpi , ) for it is a thing verie vnseemely and vnhonest , to striue against God , and that which he ordaines : therefore , it is verie 2. Reason . filthy and vncomely to resist Magistrates , for they are How Magistrates may be resisted . Gods ordinance . Now Magistrates may be resisted these three wayes . First , by subtilty and craft , when by euill reports , and misse informations of seruants and officers they are drawne to doe against Iustice , as Dauid did against Mephibosheth by the false accusation of Zhiba . This is the misery of Princes ( as one saith ) that they haue neither eyes nor cares of their owne , but are forced to see and heare by other , who abusing them by vntrueths , A good wary , & wise prince is oftentimes sold. cary them to wrong and oppression . Another was wont to say , that honest simple Princes are often sold by their owne seruants , who take Bribes to corrupt rheir Maysters with lies : this is a cunning resistance ; vnder pretence of pleasing and humoring , they do much wrong to Rulers and people both .

Secondly , there is a resistance by disobedience or contumacy ( for resisting is opposed vnto subiection ) when the lawfull commandement of Rulers , is not with readie submission fulfilled , their good I awes and statutes about things lawfull , bee broken through contempt and negligence : this is a stubborne resistance .

Thirdly , there is a mutinous resistance by seditious persons and rebels , which openly striue against authority , as Corah , Dathan , and Abiram did ; or beare armor against them , as Absolen & English fugitiues haue done . Lastly , they doe resist , which are as bellowes by worde or writing , to perswade others to Rebellion , as Parsons , Sanders , Cardinall Allen , & other Seminary Priests haue done . At a word , all authors , abettors , counsellers , fauo , rers , and consenters vnto sedition and rebellion , or contempt of Rulers , bee resisters of God in Magistrates .

Tim.

What is our doctrine from this second reason ?

Silas .

That such as resist authority , are resisters not of men , but of God , as the Poets faine of the Gyantes that raised vp a mount to heauen , to pull downe Iupiter from thence ; so al resisters of powers are fighters against God . The reason of this doctrine is , because they that striue against the order that God hath set vp , striue against god the author of that order , and it is a signe that they would not haue God reigne ouer them that will not obey such Rulers as he hath appointed to be in his roome & place . As Kings do take themselues to bee abused , when theyr deputies are abused : so the abuse of Gods Vice-gerents and Officers extends euen to God himselfe , as it written of Corah and his accomplices , that they murmured not against Moses and Aaron , but against God , Numbers 16. And they haue not cast off thee , but me ( saith God vnto Samuel , when the people refused him to be their Ruler , 1. Sam. 8 , 7. ) Howsoeuer men list to thinke otherwise of the matter , yet rulers being in Gods stead set vp at his owne command , cloathed with his name and power , it cannot be , but they which resist them in any degree , resist God himselfe in violating a diuine order : yet let this be noted , that when rulers are oppressors subiects may ( by honest meanes ) preserue themselues from comming into their hands , as Dauid did from Saul ; and also make appellation from inferiour rulers , abusing their places , to superiour rulers , as Paul did to Caesar. Neither must wee thinke disobedience to rulers in things that are vniust and impious , to be any resistance of power , when subiects are ready with patience to endure the punishment , though wrongfully inflicted , as Paul and Silas , and the other Apostles did , Actes 5 , and 4. and 16. also the Martyrs in the Heathen Emperours times , and in our Kingdome .

Tim.

To what Vse are we to turne this doctrine ?

Silas .

First , to settle our mindes the better to submission of all kinde of authority by this meditation , that we shall shew our selues thereby to be louers and friends to God , and to his owne order , and enemies vnto confusion . Secondly , to condemne such of folly and madnesse , which withstand rulers in things lawfull or indifferent . For this is all one , as if one should rise vp against GOD , the creature against the Creator , the pot and the thing made against the potter & the maker , then which what can be more sottish and foolish ? and yet this they doe , which striue against mightier and better then themselues , which must needs in the end turne to their owne ruine , as the Apostle reasons in the third place .

Tim.

What is the third reason why we must be subiect ? Reason .

Silas .

It is this , that they that resist , purchase to themselues damnation , that is , either eternall damnation in hell , or temporall punnishment in this life ; either from the hands of the Magistrate , or immediately from God himselfe , as it happened to Corah consumed with fire ; to Dathan and Abiram , swallowed vp by the earth ; and to Absolon who was hanged by the haire of the head , & innumerable other traitors at home and abroad : vnto all which , did befall an vnhappy and fearefull end : as in our Nation , euen in our memory ( as well as in former ages ) verie many of all sorts , haue for their disloyalty & treasons , left their liues at Tower hill and Tyburne , beeing denied most of them the honour of buriall , their bodies hanged vp for the Birds of the ayre to feede on . It were to bee wished these harmes might bee other mens warnings . In iudging som , an admonition is giuen to al , De. 18. that the rest may heare and feare . If men would not beleeue the comminations of iudgement by the word , yet their owne experience and sense should conuict them , and assure vnto them such an euill end as others haue , whose steps of disobedience they follow . Neither is it for the capitall disloyalties onely , but contempts of a lesser degree and nature , vse to draw downe vengeance from God and his lieutenants by imprisonment , banishment , pecuniary mulcts , according vnto the qualitie of the crime . Wherefore , let men feare God and the King , and Take heede my sonne , thou do not ioyne with the seditious , for his ruine commeth suddenly , and who knoweth when ? Prou. 24 , 21 , 22.

DIAL . III.

Verses 3 , 4. For Princes are not to be feared for good workes , but for euill . Wilt thou then be without feare of the power ? Do well , so shalt thou haue praise of the same . For he is the Minister of God for thy good .

Tim.

WHat is the purpose of the Apostle in this text ?

Silas .

To perswade subiection to Magistrates , which he doth by a new Argument ( 〈◊〉 fine ) from a twofold end of powers which were ordained of GOD ; First , for the punishment of the euill , or to restrain wickednesse . Secondly , for the praise of wel-dooers , or to cherish and protect vertuous and obedient subiects . Because he had threatned iudgement to such as disobey , he therefore first beginneth with the former end , and then proceeds vnto the latter , which hee amplifieth being of more waight then the other , whereunto hee returneth in the end of the fourth verse .

Tim.

Expound the words , and tell vs what is meant by Rulers , and by good and euill workes ?

Silas .

Rulers or Princes , and chief Leaders Archontes , is the same with powers , which name is giuen to Magistrates to denote their might ; and this of Princes to signifie their preheminence and excellency aboue others which are vnder them : and as before he meant all high , low , middle , priuate , and publicke , so heere like wise by good and euill workes , are vnderstood not works which bee such Theologically , ( as a Diuine woulde speake of workes , who calleth them good , which being commanded of God , are done in the faith of Christs name , vnto Gods glory : and them euill which come not of Faith , or be forbidden in the Law . ) But ciuilly good or euill , that is , vertuous or vicious actions , as be enioyned or prohited by the good Lawes of that kingdome or City where wee liue . Workes done according , or against humane Lawes , either naturall and common to all , or nationall and positiue , bee heere named good and euill workes .

Tim.

How become Rulers a terror & feare to euill workes ?

Silas .

In respect of punishment , whereof there be diuers kindes ; first in words , rebukes , or threatnings . Secondly , in deeds , as stockes , imprisonment , banishment , pecuniary mulcts ; and corporall paines , as whipping , losse of members and limme , of good and life : all which be painefull and dreadfull , striking a terror both into good men to hold them in the course of obedience , and into euill men to draw them from disobedience .

Tim.

But how ? can any feare be to ( workes ) eyther good or euill ?

Silas .

True , euill workes doe not feare , but by reason of euill workes men are caused to feare , or terror belongs to men which doe euill : workes ( by a metonymie ) are heere put for the workers , or doers of them .

Tim.

What doctrines doe arise from the wordes thus opened ?

Silas .

First , that such as liue well and obediently to good lawes , neede not to bee affraide of Magistrates , or of his punishments threatned by lawes . The truth is , good men must still feare Gouernors and lawes with a reuerent feare such as children haue towards their parents , Prouer. 24 , 21. Rom. 12 , 7. But a perplexed and seruile terror pertaineth not to them ; this is the benefit of their obedience to good lawes , to enfree their mindes from such a feare as malefactors haue , whose feare is a continuall tormentor : and to make Rulers not terrible , but amiable to them ; yet feare of punishment is not profitable for them .

Secondly , we learne that if vile persons be punished for their disobedience and disorder , they haue cause to blame themselues and their ill doings , but may not accuse the Ruler of the harmes which they suffer : for all men by light of nature doe know , that to euill deeds , euill and paine is due , and that society of men could not continue where rewards be not giuen after mens deserts . Therefore if they runne into known crimes , and haue demerited punishment for disobedient resisting Rulers , they must thanke themselues , and acquite the Ruler who doth but that which is equall and iust , to maintaine lawes and publike peace , and to bridle the enemies thereof .

Thirdly , hence Magistrates may learne the bounds of their power , which is not indifferently to terrifie all good and euill , or to winke at offendors , and afflict well-doers . For this is the abuse of power , and they which doe thus shall purchase iudgement to themselues , from the hand of supreame power , who is terrible euen to earthly powers if they abuse their office by beating the iust , or bearing with the vniust . For it is equally abhomination vnto God to condemne an innocent , or to absolue and iustifie the wicked , to whom the Ruler must bee terrible . Hence it followes , that sithence Rulers must suppresse euill dooers , they must be men of courage , because euill men with their malice haue both might and friends oftentimes . Hence they are called oppressors , Psalme 72. 3. and lob 29 , 17. Also that in Rulers there is required diligence in searching , and iudgement in discerning of mens persons and causes which come before them , to be able to know who doe well according to right and law , and who doe ill contrary to equity and honesty , and what penalties belong to seuerall offences , which are brought to their hearing and examination .

Tim.

But if the Rulers be fearefull and breed terror , will Doubt . not this cause them to bee hated and abhorred ? for men hate whom they feare , and what is such an enemy to vertue as feare , or such a spurre to wickednesse ?

Silas .

The Apostle meeteth with this exception , and Solution . giueth a good remedy to expell terror of Rulers out of al mens minds , namely a study and care of doing such works as are agreeable to good lawes established : such shall bee so farre off from terror , or expecting punishment from Rulers , as contrarily they shall receiue praise from them .

Tim.

What is heere to be vnderstood by praises ?

Silas .

Euen all that good which from Magistrates is due vnto honest subiects , for that is called [ good ] in the next verse , which is heere called praise ; also praise being opposed to terror and reuenge , shewes that vnder it is comprehended freedome from condemnation and punishment , absolution from crimes falsely obiected , approbation of their obedience , with some publike reward and recompence , for their encouragement , and for exciting others to duty : moreouer defence and protection , quiet possession of life , goods , estate : and finally praise and commendation ; all this is contained vnder praise , and is the fruite of subiection .

Tim.

But it often happens that obedient good subiects doe misse of all these , and meete with the quite contrary ?

Silas .

That is a fault not in the powers , but in the persons which abuse the power : againe , Paul sets downe not alwaies what is done by Rulers , but what should be done . Lastly , if well doers misse praise from men , they are sure to haue it from God : and euill Rulers when they doe not praise good men causally , by giuing them their due commendations , yet they do it occasionly , whilst by punishing good men vniustly , they minister occasion to them , to shew forth their patience to their praise and glory . Power to hurt is giuen to diuels and wicked men , that the patience of good men may be proued to their praise .

Tim.

What is our lesson from hence ?

Silas .

That praise and all good is due from the Magistrate vnto such as doe well ; the reason heereof , is that which followes in verse 4. The Magistrate is the minister of God to them that doe well , that is , hee serueth God by commanding good , and forbidding euill things , touching faith and manners .

Tim.

Of what [ good ] doth the Apostle speake ?

Sil.

Both natural good for the preseruation of life to themselues and others , and morall good to keepe men from vice & in the exercise of vertue , and ciuil good by maintaining their estate and liberty ; and spirituall good by making lawes for religion , & against idolatry , by vpholding preaching and preachers , & the right vse of Sacraments , maintaining schooles , & vniuersities , with professors : for religion is our chief good , the care wheroflies on the powers ciuil who be the preseruers of both the Tables of the Lawe , whereof is a precept , Deut. 17 , 18 , 19.

Tim.

In what sence is the magistrate cald the minister of God ?

Silas .

First , because they are ordained of God . Secondly , set ouer vs by God . Thirdly , they are Gods in earth , to exercise his iudgements . Fourthly , in Gods behalf , in his stead , in his name , and by his power and authoritie , they reward the righteous , and punish the euill , as well concerning Religion as Iustice : as the Kings of Iuda did defend publicke peace and honesty , discipline and good order , so as God may be serued , and the tranquillitie of the State preserued .

Tim.

But wherein do Pastors differ from Magistrates , for they are also called Gods Ministers ?

Silas .

They haue onely one beginning ( to wit ) God ; and one end , the good of the people : but they differ in the obiect , which , is the soule and diuine thinges for the Preacher , but body and goods for the ruler : and in the meanes which be externall , force in the Ruler ; but instructions , and exhortations , and ecclesiastical discipline in the Preacher .

Tim.

What Vse of this instruction , that rulers are appointed for the praise and great good of the people ?

Silas .

It is a great spurre to subiection , to heare that such as do well , shall receiue praise , and so much good : for all men do desire good things , and couet to be well spoken of . Secondly , it reprooues such Rulers as look to their owne priuate ends , and not to the publicke good ; such as waste the common treasure , spoile and waste the subiects , neglect the obseruation of good Lawes , & the encouragement of vertuously disposed persons , giuing heart by remission and conniuence to the euill , and disheartning the good . Thirdly , it admonisheth al rulers , with all care and conscience to aunswere their high authority ; as they are Gods Ministers , so to do Gods will , and to approue their doings to God , to seeke his honor in their office , remembring that to him they must render account , and aboue all to vphold the purity of doctrine and diuine worship , after the examples of Ioshua , Dauid , Iosiah , Iehosaphat , Ezekiah , and other godly Emperours and Kings . Lastly , it must prouoke vs to the greater reuerence towards them , being Gods officers and Vicegerents : in respecting , louing , obeying them for Gods sake we must declare our reuerence , loue , and obedience to God himselfe .

DIAL . IIII.

Verse 4. But if thou doe that which is euill , be afraide : for he beareth not the sword in vaine , for he is the Minister of God to take vengeance on him that doth euill .

Tim.

WHat is contained in these words ?

Silas .

The second and latter end or vse for which Rulers were appointed of God , ( for the punishment of euill doers ) as Peter stileth it , 1. Pet. 2 , 13. From whence the Apostle argueth thus to confirme the principall matter in hand touching subiection : We ought willingly ( not for feare onely ) be subiect to them which are helpfull to all mankinde . This proposition is not expressed , but vnderstoode . But Powers or rulers are beneficiall to mankinde , not onely for praising and defending the good , but for brideling and punishing the euill , verse 3 , and 4. Therefore , not for feare of wrath onely , bvt for conscience sake we ought to obey them , verse 5. for it is against conscience to resist & grieue such benefactors as gouernors be . The proofe of the assumption or minor is , because to powers is giuen authority to beare and vse the sword , both for protecting the innocent by lawfull warres , and reuenging the malefactor by corporall paines , and death if neede bee . This power was granted to man , Genes. 9 , 5. And afterwards oftentimes confirmed in Exodus and Deuteronomie .

Tim.

Come to the words and interprete them .

Silas .

By doing euill is meant , trespasses and crimes committed against positiue and politick lawes . For there are many euil deeds sorbiden in Gods law , which Magistrates can take no knowledge of , or cannot call vnto an account to punish , as euill thoughtes , and manie totten words and vaine actions ; therefore criminall and capitall faults be meant . They which be guilty of such , may well be affraide of powers , for they haue power to strike for such deeds .

Tim.

What is our lesson from hence ?

Silas .

That innocent persons are dreadlesse and bold , but breakers of Gods Law do go and liue in continuall terror , as Theeues , murtherers , traitors , dare not looke out . The reason is , because innocency is as a bulwarke and fortresse to the good , and the Lawes also & powers are for their safegard ; whereas the guilt of an euil conscience , is as a tormentor to the euill doer , who knoweth powers and lawes to be ordained for scourging and curbing them . Hence it is , that the wicked and disobedient liuers do feare and flie , and hide their heades , and seeke the darknesse to couer them , as Cain did & as with vs Fellons and Malefactors do ; when guiltlesse persons are fearlesse and confident , and shunne not the light , because they haue not done euill against lawes . The three seruants of God , being conuented before the King , and sore threatned , saide ; O King we are not affraide to answer thee , Dan. 3 , 16. Iohn and Peter ( Acts 4 , 13. ) being broght before the Rulers , so stoutly answered ( out of the goodnesse of their cause and conscience ) as the Elders and Priests admired to see vnlettered men so bold ; whereas euill men commonly shake and tremble in the presence of the Magistrate , and look pale as if death were in their faces , because guilt is in their conscience . This serues to be a notable spur to subiection , to cause vs to walk obediently towards Rulers in all ready subiection to Lawes and orders well established for publicke good , that wee may enioy that freedome from perplexed & slauish feare , which as a Ghost or fiend doth follow euill doers , to disquiet and vexe them , liuing in continual feare and dread of the sword , and seuerity of Iustice .

Tim.

What is meant heere by the [ Sword , ] and in what sense is it saide not to be [ borne in vaine ? ]

Sias .

This is not spoken of an ecclesiasticall or spirituall sword , which is by the hands of God himselfe put into the hands of Church officers , whereof Paul entreated before , Chap. 12. verse 7 , 8. Heere he speakes of ciuil officers , to whom custome and tribute are payde ; and therefore this must be vnderstoode of a materiall sword , by which he meaneth ( Mctonymically ) the right & power of drawing the sword for good subiectes against euill ones , and ( Synecdochically ) armor and weapons of all kindes , together with all coactiue and coercitiue power whatsoeuer , is to be exercised for the safety of the body polliticke , and the suppression of all enemies therof , either domesticall and intestine , or forreigne . In the tearme of bearing the sword , he hath respect without al question , vnto the custome of Princes and great Rulers , who as Ensignes of their authority , and for the moouing terror in the minds of rebellious ones , vse to haue scourges or rods , Axes and swordes , carried before them by Sergeants and officers . This sworde is saide not to bee [ borne in vaine ] in two sences . First , hee beareth it not rashly . Secondly , or not without cause or end . The former hath relation to the beginning or first cause of the sword , which the Magistrate hath not caught or snatched to himselfe by violence , nor commeth it to him by fortune or chance , but it is put into his hands by diuine ordinance , to bee weilded and vsed not blindly , according to his owne priuate lust , but by reason and publick Lawes : the latter sence aimeth at the vses and endes of the ciuill sword , which be three . One for the protection of the good : secondly , for suppression of euill : thirdly , for execution of Iustice .

Tim.

What Doctrines from these words thus opened ?

Silas .

Two : First , the power and vse of the sword doth belong , yea it is proper to the ciuil Magistrate to whom it granted of God ( and not to the Minister of the worde ) to be as it were the very sinnews and strength of his authority . A Minister may weare , but not beare a sworde . Peter may shew the sword , and offer to strike with it , but Christ will both command him to put it into his sheath , and tell him further , that he shall perish with the sword if he take it . [ Take it ] shewes that the sword in the Ministers hand is taken and vsurped . It is not put there and giuen of God , and therefore without their perill , yea , without perill of perishing , cannot be assumed of them . For all this , and notwithstanding Christ haue in Lu. 22 , 25. plainly distinguished betweene ciuill and ecclesiasticall power , as touching external rule and regiment , saying ( but you not so , ) that is , shall not vse such manner of Titles and Regiments as Kings do ; yet the Pope and his Prelates intrude vpon this right of ciuill Rulers , & challenge to themselues the power of both swords , yea and execute temporall iurisdiction , as well as spirituall . On the other side , the Anabaptistes offend in the other extreame , denying vnto Christian Rulers all power & vse of the sworde . Wherein they crosse the manifest Scripture , and also what lyeth in them ouerthrowe humane policy , and so deserue punishment , as violaters and disturbers of Gods order , and mans society , by denying such a necessary help , as without which , any good lawes cannot be made nor executed , neither in peace nor war ; the euil docr cannot be restrained , nor the obedient subiect and Citizen maintained without the sword .

Tim.

What then is the second doctrine from these words ?

Silas .

Such as haue the power of the sword , they must not haue it in vaine , and for nothing ; they are bound to make vse of it , and to conuert it to the right endes for which God did ordaine and giue it . Whereof one reason is , that it is the will of God that it should not bee borne idlely , being suffered to rust in the sheath . Secondly , it standeth with the office of the Ruler , vppon occasion to draw it out on Gods behalfe , & in his stead ( whose ministers and seruants they be ) to take vengeance and punishment on such as doe offend : so as not to vse it , is to frustrate Gods institution , and to do against their owne duty . The Church , the Families , the Schools , haue their swords to fight withall : the Church hath the word of God , that two edged sword , Heb , 4 , 12. The sworde of the Spirit , Ephe. 6 , 17. The chastising rod is in stead of a sword vnto the Father , and Schoole-maister . As all these are bound to make a right vse of the sword , by right Censures and corrections , without conniuence or cruelty ; & if they should by remisse or slack vse of their power , suffer sinne and vices to grow and encrease in church , house or schoole , they should deserue blame , and were woorthy themselues to be beaten , because they do not what they may to hinder the breed and multiplication of iniquities : so much more ( as his power is great , & the hurt more ) the Magistrate is blame-worthy , if he be carelesse and will not , or fearfull and dare not conuert his power of punnishing , to the hinderance of enormities in the Commonwealth . For by impunity sinne will waxe impudent and fruitfull . It will boldly spreade it selfe in al places where it is not checked & controuled , like a shamelesse Strumpet ; and it wil fall out in the reckoning , that Rulers will be found culpable and guilty of such crimes , as by his softnesse and sufferance be committed . For with God it is much one , whether one bee a dooer of euill , or no hinderer , and so a consenter and a fosterer . On the otherside , by the diligent and conscionable vse of the sword , not onely the Ruler is discharged , but there is a terror stricken into the hearts of euill men , which staies them from running headlong to vice , as Salomon saith , The blewnesse of the wound driueth out euill . And Deut. 18. Crimes must be punished by the Iudge , that the rest may feare and do no such euill . Also 1 Tim. 5 , 24. scandalous Ministers must be openly rebuked , that others may be terrified : so as there is a double benefite comes by correcting vices , according to their quality . One , the reformation of the offender , as the theese on the Crosse was reclaimed by his paine : and secondly the restraint of others that would offend , were they not feared by example of punishment .

Thus as the body by purging out noxious humors , the garden by weeding , the flocke by tarring scabbed sheepe be kept sound , cleane & heathfull : so the commonwealth is purged of much euill , and preserued from infection of vices by seuere punishments . To these we may adde a third commodity of the sword , that ( as Chrysostome saith ) it makes the wayes of vertue easie , when to the vertuous life of the Ruler there is added the impulsion and force of lawes well executed . This brought many Donatists from that wicked secte to imbrace the Catholike truth , wherevpon Augustine corrected his error , touching the not punishing of heretickes . Lastly , in that they are entituled the Ministers of God : let this helpe to nourish reuerence towards them , to haue them in good reputation for the Lords sake , 1. Pet. 2 , 13. Secondly , let it assure Rulers they shall not lacke Gods assistance and protection , see Ioshua 1 , 5 , 6 , 7. If kings will maintaine their Iudges , Sheriffes , Iustices , and these doe beare out their vnder-Officers doing but their duties , yea to the punishing of such as resist or make rescues : How can it bee that God should cast off the care and defence of his Ministers and seruants , executing but his iudgements ? he will certainly be a shield and a bucklet to such shields of the earth ( so the Psalmist calles Rulers ) as be found vpright and valiant .

DIAL . V.

Verses 5 , 6 , 7. Wherefore yee must bee subiect not onely for wrath , but for conscience sake . For this cause yee pay also tribute , for they are Gods ministers , applying themselues for the same thing : giue to all men therefore their duty , &c.

Tim.

WHat be the contents of this text ?

Silas .

It containeth a conclusion of the former exhortation touching subiection vnto Magistrates , wherin we are to obserue these three things : First , a repetition of two maine arguments , the former ( à metu poenae ) because of wrath . The second ( à metu Dei ) for conscience sake , that is , least wee hurt our conscience by offending God who sets Rulers ouer vs and commands vs to obey them . The second part is an addition of two new arguments , first from necessity , ( yee must bee subiect , ) the second from cquity ( render to euery man his due , ) this is regula aequitatis & iuris . ) The third and last member of the texte is an enumeration of the parts of subiection , which bee these foure , 1. feare , 2. honour , 3. tribute , 4. custome . Of the last two , there are two reasons yeelded in the texte , why they ought to be paide , fust ( à testimonio ) because they bee secret witnesses of subiection ( for , this cause ye pay tribute . ) Secondly , ( ab honesto ) because it is an honest thing to giue recompence to the Magistrate for his labour and paines ( applying themselues to this purpose . )

Tim.

Let vs proceede to the words , and tell vs what is here meant by [ wrath , ] and for conscience sake ? ]

Silas .

Wrath signifies that punishment or reuenge mentioned verse 4. because it proceeds from the wrath or anger both of God and the Magistrate , which because men can no otherwise auoide then by subiection , therfore heere is the necessity of subiection . But especially [ for conscience sake , ] which words haue sundry interpretations all true , but not all fit to the text : Some by conscience vnderstand the light of naturall reason , which teacheth vs to reder euery man his due , as Liranus . Or the conscience of such sinnes as disobedient persons may fall into , through their disobedience , as Tolet thinketh . Or the conscience of other men , that it bee not hurt by example of our obstinacy against Rulers , as Erasmus . Or the conscience of such benefits as we receiue by the meanes of Rulers , whereof in verse 4. Or thus , it is against conscience to resist such Benefactors as protect the good , and punish the euill dooer , as Chrysostome . Or the pricke that doth 〈◊〉 the conscience of rebellious persons . Now there bee two things which doe ( like furies ) sting the conscience of such : First , the contempt of the good ordinance of God . Secondly , ingratitude towards Rulerss which made all mankinde beholden to them . Thus Peter Martyr : but Maister Beza and Piscator do interprete it , De metu Dei & conscientia praecepti , because God hath ordained Rulers and commanded subiection , therefore wee cannot with a good conscience despise or resist them . Albeit I woulde not willingly cast off any of these interpretations , yet for diuers circumstances of the text , I doe rather encline to that of Chrysostom , and this last of Maister Beza , as the rightest and fittest , because hee had spoken of Gods ordinance , and the good vse of Rulers , in regard whereof , there is conscience to be made of subiection to the Magistrate .

Tim.

Let vs now heare what Doctrines arise from the words thus opened ?

Silas .

That to giue subiection to Rulers is no indifferent thing to bee done at our pleasure , as a thing at our owne election : we are bound to be subiect , as either we will escape punishment , or keepe our conscience vnto Godward vnspotted . If we be not subiect , wee incurre Gods wrath , we make shipwrack of a good conscience , two of the greatest euils , and therefore we must needes be subiect , by which meanes , wee shall enioy Gods fauour , and the peace of a good conscience , which are two of the chiefest good things . Secondly , were we sure to auoyde both the wrath of God , and the punnishment of the rulers , yet we ought to be subiect vnto them , that we may preserue an vncorrupt conscience , which is a farre greater benefit then to auoide corporall paine . Thirdly , our externall obedience is not sufficient , vnlesse it bee ioyned with subiection of conscience : not to speake euill with our tongues , nor with our handes to resist the Magistrate , is then a Christian action , when in our conscience we reuerence rulers . As this reprooues such people that are subiect not in singlenesse of heart , but with eye-subiection , so it exhorts vs in performing subiection , not to set our members aworke onely , but to do our duty to superiors of conscience to God ; otherwise there may be fruite of our subiection vnto Rulers , but none to our selues before God .

Tim.

But may it be rightly collected from this text , that the Doubt . Lawes of men do as truely , absolutely , and 〈◊〉 binde our conscience , as do the Lawes of God ?

Silas .

No verily : this is the prerogatiue of God , that Solution . he is alone the Lawgiuer to the conscience Iam. 2. There is one Law-giuer , euen God . God alone is the Lord of the Conscience , 1. for he made it , 2. he gouernes it , 3. & he alone is able to saue or destroy it , for breach of his laws : and therefore his lawes haue absolute and proper power to binde the conscience of such as breake them , to sinne and damnation . Wheras mens Lawes do binde our conscience , it is not through any power of themselues , but by vertue of Gods Law , commanding vs to bee subiect vnto them ; and of the things commanded , being agreeable to diuine Lawes .

Secondly , if mens Lawes should properly binde ( as they be mans ) then the Midwiues disobeying Pharaoh , Exod. 1. and the three Hebrues disobeying 〈◊〉 about falling down to the Image , Dan. 3. had sinned against Conscience : whereas their example is in Scripture commended for our imitation . Also then , Peter Iames , and Iohn , had not giuen a sound answere vnto the Rulers , forbidding them to preach , saying , It is better to obey God then men .

Thirdly , both the Ministers and the people of Christ , should be equally bound to studie humane Lawes , as diuine , which were an absurde thing : also then humane Lawes should be as perfect as diuine , whereunto as nothing is to be added , so nothing is to bee taken therefrom .

Lastly , there being no Tribunall seate , sauing that of God in heauen , higher and greater then that Tribunall which is set vp in our conscience on earth : If the Law of man ( as it is of man ) could binde the Conscience , then it would follow , that inferiour power might prescribe and ouerrule the superiour .

These things serue to discouer the intollerable pride of that man of sinne , the Pope of Rome , challenging to himselfe that which is peculiar vnto God , euen a Soueraigne rule ouer the conscience , which hee will haue as much obliged vnto his Ecclesiasticall Lawes , as vnto Gods morall Precepts , so as men shall sinne mortally , & become worthy of eternall death , if they breake any Papall constitution , euen therefore because they bee his constitutions . Thus Pererius the Iesuite affirmes : but Bellarmine in his Chapter de pontifice goeth yet further , that if the Pope should commend for vertues such thinges as are vices , men are as much bound in conscience to obey them , as if they were lawful things commanded of God : and no maruaile , seeing they ascribe vnto the Pope omnipotency , and acknowledge him to be a God . But what is this , but to fulfill the prophesie of Antichrist by Saint Paul , 2 Thes. 2 , 2. to sit in the Temple of God , as God ; & to lift vp himselfe aboue all that is called God ? For the Conscience is Gods Temple , and subiect vnto none but to God , according to that , Giue vnto God the thinges that are Gods , Mat. 22.

Tim.

But do not the Lawes of man binde the conscience in Doubt . any respect ? Or if they do , how , or in what respects ?

Silas .

Yea , we are in Conscience bound to obey humane Solution . 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 ? Doctrine .

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 Reasons . these . First , to testifie and declare our subiection toward powers , that we acknoledge them to be our lawful Gouernors , and that we haue them in singular account , as men set ouer vs by God , for whose sake wee pay them tribute , subsidies , and customes . Secondly , to maintaine and vphold the publicke charge that Princes are put to , about the publicke tranquillity . Whence it is , that by Vlpian , tributes are tearmed neruireipublica , for that no more a body can be preserued without sinnewes , then a Commonwealth without tribute . Now reason would , that euery man should bee burdened about the vpholding of that , wherein euery man hath an interest & publike charge to be defraid by publike purse , euery man his share according to his meanes ; many hands wil make light labour .

Thirdly , tributes are to be paide as a recompence vnto Maistrates for their great paines , for they must apply themselues ( as the text saith , verse 6. ) to this purpose , that is , with all their study , care , and might they must serue to take vengeance on the euill , and to recompence the good , to vse the sword for making of lawes , for maintenance of peace , execution of iustice , and waging of warres : these be matters of great waight , charge , and difficulty , of much paine and perill , which made the Emperor Maximilian to know that the life of a Rusticke is to bee preferred before the life of a Ruler , who is a seruant to all , to watch when other men sleepe , to trauaile abroad when other men stay at home , to purchase other mens ease and safety with their owne disquiet and danger . Which made a certaine wise man to say , that if a Crowne lay on the ground , he would not stoop to take it vp , it had so many cares annexed to it . In respect whereof , Queene Elizabeth spake it openly in the Parliament house , that she had rather bee a milke-woman then a Queene , were it not more for her subiects sake then her owne . And of a certaine Romane wee reade that long aspiring to be Emperor , hee was not so forward to haue it , as feeling the burthen he was willing to cast it off , yea moaned and complained of the burthen of it , that it was heauy . If this matter were throughly considered , it may restraine many men from aspiring to places of gouern ment , which are ioyned with so many and so great incumbrances and troubles , if their duty be thorowly done : also it would preuaile with subiects to encourage them without grudging and murmuring , willingly , yea cheerefully to bring in all such payments which are reasonable and necessarily imposed vpon them for the publike good , or for the sustentation of publike persons : Such as are compelled to pay , doe heereby deserue rebuke . Withall hereby are reproued our Romanists which both ( de facto & iure ) exempt the persons of the Clergy in criminall causes from ciuill tryals , and their goods from ciuill payments , according to a decree of Boniface the 8. and the corrupte opinion of Bellarmine , that the Clergy is exempt in person and goods by donation of Princes : and of Thomas Aquinas that the law of nature hath freed the Clergy , though Princes had not cleared them . But all this is quite contrary to the law of God , who requires euery soule to be subiect , v. 1. and tribute is a part of subiection , verse 6. Secondly , to the example of Christ & his Apostles , who paide polle mony , Mat. 17. Thirdly , to the lawe of reason and nature , which teacheth that members of a common-wealth and such as partake of the benefit of Gouernors , should in common maintaine gouernemnt , it beeing vnreasonable that when others are burthened , Ministers should be eased , hauing mony , lands , and possessions aswell as others , ( alwayes excepting such immunities as they enioy lawfully , ) and some where in that proportion , as were they exempted , Princes should loose the third part of their kingdome , as now in Spaine , and was sometime in England .

Tim.

What is signified by [ feare ] and [ honour ? ]

Silas .

Not feare after a crime committed , which is of an euill conscience , but an awe to offend and doe a fault , which is of a religious heart , bearing reuerence to Gods order , and carefull to obserue good lawes without giuing offence . Honour is the testification of inward feare by outward signes , as vailing the cap , bowing the knee , rising vp because of their place and dignity , keeping silence before them , speaking well of that they do well , couering their infirmities , not as Cham blazoning the faults of Rulers ; comming to them vpon command , answering them with good reuerence and meekenesse , attributing to them their due titles . &c. All which belongs to the honour of our superiors may be brought to these few heads , 1. loue to their office and Gods ordinance in it , 2. reuerence of their dignity and power , 3. thankefulnesse for their care & labour , and the benefits which come thereby to all . 4. charity in construing wel their actions , interpreting doubtfull things to the best part , 5. prayer for Gods assistance & protection , 6. obedience to lawful commandements , 7. patience in suffering euen vniust punishment , without resistance .

DIAL . VI.

Verses 8 , 9 , 10. Owe nothing to any man but to loue one another , for he that loueth another hath fulfilled the law . For this , thou shalt not commit adultory , &c.

Tim.

HOw doth the Apostle proceede ? and what agreement hath this with the former ?

Silas .

This is the second generall part of this Chapter containing an exhortation to mutuall loue . It hath this coherence with the former matter , wherein hauing exhorted to render Magistrates their due particularly , hee nowe generally perswades all Christians to pay vnto all sorts of men whatsoeuer they owe them , not ceasing till they bee quit from all debts : by which occasion he stirreth vs vp to pay the debt of charity ; for if all debts must be paide , then must charity be exercised , because that is a debt , and profitable for vs to the keeping of the law ; which he proueth by these two reasons , one by the enumeration of particulars , verse 9. as thus : The particular precepts of the law are these , Thou shalt not commit adultery , &c. but loue inableth vs to the keeping of these precepts , therefore is loue the fulfilling of the law : the assumption and conclusion of this argument are in the tenth verse . The second reason is , loue doth none euill , therefore it is the keeping of the law . Of these 2. reasons the former is drawn from a profitable effect of loue , & the latter from remouing of the contrary effect .

Tim.

What is the doctrine we learne from the first words of the text , [ Owe nothing , & c ? ]

Silas .

That it doth behooue euery Christian to haue an honest care for the payment of his debts of all kindes both ciuill and morall . This proposition needes explanation , confirmation , and application : I explaine it thus : it is a part of euery wise man so to liue if it be possible , as he may free himselfe from all pecuniary debts : First , that hee may not bee obnoxious to others , and the lesse bee his owne man . Secondly , the more a mans debt is , so the lesse is his substance . Thirdly , debt is a disquiet vnto an honest minde , and hath some apparance of discredit . Some , by debt hurt their name , their profession , and their posteritie .

The best meanes to auoyde debts are these . First , frugality and moderation in expences , euer keeping vnder , rather 〈◊〉 at any time going aboue our degree and ability . For whereas diuers there be , who go ouer shooes and Bootes , yea and ouer eares too in debt ; that fals out by ouer-eating and drinking , or by ouer building , or by ouer purchasing , or ouer cloathing themselues & theyrs . Secondly , warinesse in contracts and bargaines . Thirdly , by auoyding rash suretiship , when we know neither the men , nor their estate for whom we become pledges . In this there is much folly , and oftentimes the end therof is beggery , as Salomon in many places teacheth ; so doth debts which commeth by gaming , and ryotous liuing .

Fourthly , by eschewing to take money vpon Vsury ; for that biteth ( as the Hebrew word signifieth ) & gnaweth estate of many a man to the bare bone at last . But sithence it sareth so with many men , as it is hard for them to trade in the world without debt , in this case wee are charged by the Apostle , to make due and timely satisfaction .

Tim.

But what if my neighbour will forgiue the debt ? Or what if he be not able to pay it ? Or what if the debt be small , or the creditor be dead , & none appointed to require it ?

Silas .

Though the debt be forgotten , and neuer demanded , yet art thou bound to pay , if thou bee not forgiuen and quite discharged . If thy debt be so great , and thy selfe so poore as thou beest not able , then after the counsell of the holy Ghost in the Prou. Chap. 6. verse 3. Go humble thy selfe , &c. purpose restitution , promise to pay it when thou shalt be able : and if the Creditor bee dead , and the debt small , and no order left to exacte it , yet remember , that there is as good right to a peny , as to a pound , and what cannot be rendred to the creditor , pay it to his children , or the next of his Kindred , or in defect of such to the poore ; for a Christians care must be , not to owe any thing to any man .

Tim.

By what Reasons may this dutie bee confirmed and vrged ?

Silas .

The lesser light of nature , teacheth vs to giue vnto euery man that which is his owne . Secondly , the greater light of the word , instructs vs to deale iustly , and it is a maine part of Iustice commutatiue to pay debtes . Thirdly by paying of debts we shall please God , & finde him ready further to blesse vs . See the example of the Widdow , 2 Kings 4 , 1 , 2 , 3. Fourthly , by this meanes we preserue our credit with men , and the peace of our conscience with God , and escape the danger of Lawes humane , and diuine Iustice . Whereas on the contrarie , by liuing in debt carelesly , we offend God whose Law wee breake , we wound our Conscience by iniustice , we hurt our owne estimation , and slander our profession , causing men to speake hardly , not onely of our selues , but of the Gospell for our sakes . Lastly , we also incurre the penalty of the Law ( to wit ) imprisonment , and the paincs of eternall death ( to wit ) hellish torment for our vnrighteousnesse , 1 Cor. 6 , 9.

Tim.

What vse are we to make of this instruction ?

Silas .

First , it serueth for reproofe of such as runne in debt by borrowing , and do not meane to restore . Secondly , Vse . of such as in payment of debtes are partiall , satisfying some , and not others , when as they haue wherewith to satisfy all . This is the case of many Bankerouts , which breake , that they may escape by paying by quarters or halfes . Thirdly , of such as do pay , but it is grudgingly , driuing their Creditors to recouer by Law , what was lent them in loue . All these are worse then Paganes or Iewes . For the Heathen Romanes so abhorted loose debters , as they made a Law to cut them in pieces , and to satisfie euery Creditor with a quarter . Wherunto the Gospell alludeth , in allotting punishment to the vnfaithfull Steward , Math. 24 , 51. The Iewes though somwhat milder , yet seuere enough against wretchles debters , who by their Law must bee solde , and themselues , their wiues and children , become slaues , to satisfy theyr Creditors , 1 Kings 4 , 1. Secondly , heere is an exhortation vnto all persons , as tender either Conscience or credite , and regarde either God or man , either present or future hurt , to be willing and ready , according to their meanes and power , to answere vnto euery man that they owe them , euen to the vtmost farthing , yea , although it cannot be done but to their owne impouerishing ; considering two things especially , 1. that a little with righteousnesse , is better then much with iniquity 2 , and what hapned to the widdow that was careful to pay hir debts , her Oyle ( by Gods Blessing ) was encreased , till she had enough for the Creditor , and a remnant and remainder for her selfe and children to liue on , 2 Kings 4 , 7. Howbeit let this be done not for reputation to keepe credit , or for profit sake , that ye may be trusted againe : but of conscieace and obedience to that God which hath said , owe nothing to any man , that you may bee sure to bee comforted & blessed in your deeds , as the Apostle Iames speaketh in another case , Iames 1 , 25.

Tim.

But doth this sentence reach no further then to pecumary debts alone ?

Silas .

Yes , it is to be extended to debts both naturall and morall , euen whensoeuer there is any obligation or bond , either of nature , as betweene Father and children , Husband and wife ; or of religion , as betweene all other inferiours and superiours , whether Magistrates or Ministers , &c. all these are debters one to another . What Paul saith of himselfe , Rom. 1 , 14. I am a debter to you Romanes , &c. is true of all Superiors . And what he affirmeth of Philemon 19. verse , Thou owest thy selfe , &c. belongs to all inferiors in some sort . This consideration that mutuall duties are so many , debts should much prouoke vs vnto serious performance . What man is there , that hath but common honesty , but will take care of his debts to pay them , and till the Booke be crossed , & the bils canceld , will giue himselfe no quiet ? Now , if wee take not to heart our mutuall duties to do them because they be debtes , what may this argue , but that wee are worse then honest ciuill men , hauing lost both the shame of the Worlde , and also the reuerence of Almightie GOD ?

Tim.

What other debt is there yet behinde for Christians to looke vnto ?

Silas .

The debt of loue : for when the Apostle saith , [ Owe nothing vnto any but loue , ] it strongly implies that loue is a debt , yet such a debt it is , as in sundry thinges differs from ciuill debts , which are due but to some persons , whereas loue is to be exercised towards all , friends , enemies , Infidels , and Christians . Secondly , other debts being paide , our substaunce is diminished , but loue by paying it to others , encreases in our selues reddendo multiciplicatur , as one saith . Thirdly , other debtes may bee paide while we liue , but this of loue cannot be satisfied in this life ; it is due in heauen , both to God , to Angels , and to Saints , 1 Cor. 13 , 13 Fourthly , debts of mony are to be paide at certaine times and places , but the debt of loue is due alwayes & euery where . Fiftly , other debts may be dispensed withall , and forgiuen : but the debte of loue not so . Men cannot , and God will not discharge vs the practise of our loue , though he will forgiue the 〈◊〉 of our loues .

Lastly , other debts beeing once paide , are no more debts : but loue , although it be paide , is still due , it is alwaies in paying and euer owing because the groundes thereof bee perpetuall . First , the precept of GOD , Loue thy Neighbour as thy selfe , Math. 22. Secondly , our common Nature , euerie man being anothers flesh , Esay 58 , 7. Pro. 11 , 17. Thirdly , the image of God imprinted in our nature . Lastly , common profession , hauing all one Sauiour by grace ( to wit ) Christ , as wee haue all one father by nature ( to wit ) Adam . Now fithence charity is a debt , and such a debt as we are all bound to pay , it stands euery man vpon that hath any conscience of this debt , to looke vnto all the particulars thereof , which beeing sundry and many , some things being due to the soule of our brother , as to comfort , exhort , rebuke , &c. Other things due to his body , as to couer his nakednesse , feede his hunger , &c. also we being debters to the dignity , life , chastity , substance , and name of our neighbour , in none of these to impaire him , but in all to increase and preserue them what we can . This must moue vs both to pray for greater measure of grace , to be able to performe this better heereafter , and instantly to beg pardon of God through Christ for our failing heeretofore ; for the debt of charity being neglected , doth increase the debt of sinne : and looke how much wee come short of paying the debt of loue , so much we multiply the debt of sinne ; and therefore stand in need both of faith to beleeue the forgiuenesse of that which is past , & of repentance to amend our liues for time to come , to walke henceforth in charity , dooing all our things in loue .

Tim.

Come now to the reason of the Apostle , why we should loue one another , and tell vs what is meant by the [ law , and by the fulfilling of it ? ]

Silas .

Among sundry acceptions of the word [ lawe ] as first for the books of Moses : Secondly , for the whole doctrine of the word : Thirdly , for the morall precepts giuen in Mount Sinai , &c. heere it is put for the second 〈◊〉 because he discourseth of the duties to our neighbour , the loue whereof beeing coupled with the loue of God ( as an effect with the cause , ) therefore it may well comprehend the whole morall law . By fulfilling is meant heere not the exact keeping in euery point without any swaruing , but the careful endeuour to do one commandement as well as another , without baulking any of them . The drift of the Apostle heere being this , to teach that the law is generally kept by the exercise of loue , which is therefore saide to bee How loue is the ulfilling of the law , and why . the fulfilling of the law : First , because it is the end of the commandements , 1. Tim. 1 , 5. Secondly , for that it is the motiue to stirre vp to euery duty both to God & man . Thirdly , because it is the summe of the law , Math. 22. 37. 38. 39. Finally , because it is the perfection of the lawe , and were it perfect in vs , would make vs perfect keepers of the law .

Tim.

What is the doctrine we are to learne from hence ?

Silas .

This ought very much to kindle our loue , seeing it is such a helpe to the fulfilling of the lawe , then which there is nothing except faith in Christ , eyther of more honour and beauty , or of more profite and benefit then to be keepers of the lawe : by which first wee haue 〈◊〉 with God , whose image of holinesse and righteousnesse is most absolutely and liuely purtrayed in the lawe ; the neerer therefore we come to the law , the liker we are to God . Againe , our study to walke in the law , is both a signe of a blessed man , and the way to blessednesse , Psal. 119 , 1. and 112 , 1. If the keeping of the law be so beautifull and beneficiall , iudge how behouefull it is to imbrace loue , which inables vs to keepe the law heere in some measure , and in heauen perfectly . As Paul saith of loue , if wee had all graces , without it they were nothing ; so may I say , if we could keepe all the commandements , and not do them in loue , it were nothing . Wherefore let all men that haue their hearts endued with loue , thinke they haue a great blessing , and thanke God for it : and as the Apostles prayed , Lord increase our faith , so let euery good Christian pray Lord encrease my loue ; for the more we loue , the more we fulfill the law ; and the more we fulfill the law , the more we resemble God the giuer of the lawe ; and the liker wee are to God in holinesse , the more we are to be like him in happinesse . Besides all this , though loue bee not the forme of faith , yet it is a necessary effect of iustifying faith which workes by loue , Gal. 5 , 6. and a fruite of the Spirite , Gal. 5 , 22. The bond of perfection , Col. 3 , 14. The badge of a Christian , Iohn 13 , 35. Touching the properties & works of loue , also for the excellency and continuance , read 1. Cor , 13 , 4. to the end .

Tim.

But whereas many pretend loue , and haue it not , how Doubt . shall wee know when we haue indeede the gift of Christian charitie ?

Silas .

First , by the obiect of our loue ( if it bee right ) Solution . that is , if we loue euery one that is ( our neighbour ) louing one man as well as another , without partiality , The Triall of Loue . though some men more then others : being wel affected vnto all , howsoeuer others be affected vnto vs , as Christ loued his enemies , so must we . This is one and the best triall of our loue . Secondly , by the measure or maner rather of our loue , that we loue our neighbor as our selus , that is , as constantly without fainting , as sincere without dissembling , being as carefull through loue to bee helpfull to the bodies and soules of others and to euerie thing that is deere vnto them , as we would haue it done to our selues .

Thirdly , by the quality and nature of loue , which stirs vs vp to respect one man as well as another ( though not so much ) so to tender him in one thing as well as in another : for what God ioynes , no man may separate , & that God which commaunded loue to our Neighbours persons , hath enioyned charity towardes all the things of our neighbors , not to hurt him in any of them , no not so much as by a thought , much lesse by disgrace or cruelty , or vncleannesse , or oppression , or slander . For if we do keepe that Law of not stealing , and dooing wrong , and breake the other which forbids adultery or incontinency , or keepe this , and trespasse by false witnesse , being full of lies , and euill reporters , or false accusers of others : or vntouched in all these , yet be cruell , vnmercifull , and fierce , offending against that Lawe which prohibits murthers : or at a word , caring somewhat to obserue one , and being loose and licentious in transgression of some other , not dooing many euils against our neighbors , yet stiffely and obstinately culpable in some one or few ; certainly , our loue is not that christian godly loue which looketh to euery precept , and preuenteth the euill and harme of our Brethren in euery thing , as much as lyeth in vs : for loue dooth none euill vnto our neighbor . Touching these singular and particular Precepts , note , that that of honouring Parents is omitted , because they might be contained vnder powers also , in an other Commandement : the Commandement of Adulterie , is prefixed vnto the Commandement of Murther .

Lastly , this of fulfilling the Lawe by loue , is ill wrested of Papists to proue Iustification by workes : for this is not heere the Apostles purpose : and when they shall proue that any meere man hath perfect charity , such as the Law exacteth , we will then confesse , that righteousnesse before God may come by loue . Meane while , wee dare not crosse the doctrine of the Spirit , teaching in so many plaine texts , righteousnesse to be attained by faith without the workes of the Lawe , which yet wee may in some sense bee saide to fulfill ; both because in our head it is perfectly kept , & that is allowed to such as beleeue in him . Also with Augustine we say , Quicquid 〈◊〉 , idquasi non factum deputatur . Lastly , the Saints keepe it in desire and endeauour , with care & studie to obserue it in perfection of partes , though not in perfection of measure and degree , which to vs in this our pilgrimage is vnpossible , Rom , 8 , 3.

DIAL . VII .

Verse 11. And that knowing the time , that now it is high time to awake out of sleepe : for nowe is saluation neerer , then when we beleeued .

Tim.

WHat is the contents of this Scripture , and what is the Coherence and dependance of this Text with the former ?

Silas .

For the Contents , this Scripture hath in it an exhortation vnto an holye conuersation generally , and more particularly vnto some speciall vertues of Christianity , as temperance , sobriety , chastity , peace , with an expresse graue dehortation from the contrary vices , as excesse , ryot , wantonnesse , strife ; things common , yet verie odious sinnes : all vrged and pressed from an argument of the circumstance of time , and the present condition of Christians , who being graciously thorough the Gospell deliuered from the night of ignorance and vnbeleefe and restored to the light of knowledge & faith , ought diligently to flye the workes of darknesse , and to do the deeds of light , agreeing vnto the state of Grace wherein they are set . For the connexion or dependance vpon the former Scripture , that is touched in the verie first words [ And that , ] as if hee should say , Vnto the former exhortation to Christian charitie , I do further adde this concerning an holy , sober , and chast life . Heere is therefore not a continuation of the former matter ( as some doe thinke the dutie of mutuall loue , to bee now prest with new reasons : ) but a transition rather , from a perswasion to charity , to an exhortation to sobriety and chastity .

The like exhortation vnto this , we finde in Ephes. 5. 8. and 1 Thess. 4 , 5 , 6. Wherein we haue a verie plain exposition of this our present text , interpreting both what is the armour of light , and the workes of darknesse , and what is meant by the day and by the night , and what by sleeping , and what by waking . All these places concurring in the same scope and drift , which is , to raise vppe Christians from the sleepe of sinne , and carnall securitie vnto Christian watch fulnesse and sobriety .

Tim.

Touching the Method of the Text , tell vs what it is , and of what parts doth consist the rest of this Chapter ?

Silas .

For the Method , the text hath a proposition , which is , that we awake out of sleepe ; vnto which there is ioyned a confirmation taken from sundry arguments , wherof the first is from the opportunity or circumstance of time , which beares a great sway in all things , [ Knowing the time . ] The second , is from that which is profitable ( to wit , ) the nearer we come to the goale , to runne more chearfully , that wee may obtaine the prize , [ Our Saluation is neerer . ] The third , from their present state , being past from the night of ignoraunce , to the day of knowledge ; and therefore , the deedes of the night are to be let passe , that the deedes of the day may bee done , verse 12. The fourth , is from that which is comely and honest , verse 13. a strong motiue vnto all honest minds , and ingenuous dispositions , which are more ledde with honesty , then with vtility . This is amplified with an enumeration of the contrary works of darknesse , as ryoting , drunkennesse , &c. which are directly repugnant to the armour of light , which is not heere particularly reckoned vp , but wrapt in a new Metaphor of a garment [ Put on Christ : ] which comprehendeth the graces of Christ , opposite to the former workes of darknesse . All is shut vp with an answere to a secret obiection : What then , shall we allow no delight to our flesh and fraile nature ? Yes ( saith the Apostle ) so it be not filthy lust , & to serue lasciuiousnesse , verse 14.

Tim.

What is meant by the time , and by knowing of the time ?

Silas .

By [ Time ] is signified the season and opportunity Kairos . to do any thing fitly . By [ Knowing ] is meant so to see it as to obserue and marke it , and so with such earnest endeauour to looke to it , as not to let it flye and passe away . Knowledge is vsed for all such things as doe follow knowledge , loue , care , consideration , labor , &c. so is the word vsed , Psal. 1. last verse , Rom. 11 2. Also 8 , 29 , &c.

Tim.

What is our Lesson from these first words ?

Silas .

Hence ariseth a generall instruction , that all our actions are to be done seasonably in a due time . As for example , to vse the instances of the Apostle , if wee will sleepe to do it in the night , for that is the season fit for sleepe ; but if we will awake and worke , let vs do that in the day , as nature hath ordained as meete for such a purpose , as it is written Psal. 104. The Sun ariseth , and man goeth forth vnto his labour . There are sundry things which being done in their season , are well done , and praise-worthy , but being done out of meet time they are faults and blame-worthy .

Instinct of Nature hath taught the Swallow & Crane to know and keepe their seasons , as the Prophet Ieremy saith , Iere. 8 , 7. and it is the counsell of the Heathens to take hold of occasions and seasons . The Poets did feigne Time to haue a bush before , & to be bald behind , wherby they meane to teach , that opportunities and fit times to do things is not to be ouerslipped . Christ hath giuen vs an example in his owne person , for hee duely obserued occasions of Doctrine and Myracles . This wisedome our Apostle would teach vs heere , when he saith , [ It is high time . ] And vnto the same discretion , doth Iames call vs , Iames 5 , 13. To pray when wee are afflicted , to sing Psalmes when we reioyce . Esay complaines of such as gaue themselues to pleasure and mirth , when Gods iudgments called them to mourning . It is great indiscretion securelie to follow our carnall pleasures , when God cals vs to serious repentance . Salomon saith of God himselfe , Eccl. 3 , 1. That GOD hath an appointed time ( that , is a season ) for all his Workes . Let Gods Children labour to imitate their fathers wisedome , for that which is written of speeches & words spoken in season , they are like Apples of Golde , with Pictures of Siluer , may be said of works done in season , they are precious and pleasant . It were a shame for vs to be worse then sencelesse creatures , and godlesse Heathen , yet it is the common sinne of Christians , as in their particular actions , not to marke offered occasions of God to do good : so in their general course of life , numbers are asleepe when they should wake , contrary to the Apostles counsell heere , It is high time that ye did awake out of sleepe .

Tim.

What is meant here by sleep , and by waking out of sleep ?

Silas .

[ Sleepe ] by a metaphor signifies sinne ; it is a speech Sleepe naturall and spirituall . translated from the body to the mind , for ( sleepe ) properly , is a natural thing belonging to the body : it is occasioned A natural and a spirituall waking . by euaporations of nourishment , whence fumes rising out of the stomacke into the head , thereby the senses beeing bound , a man is vnable to heare , or see , or smell , or to performe the common functions of naturall life . A waking out of sleepe is the liberty of the senses , that they may performe their functions , as Aristotle describes it in his booke ( de somno & vigilys . ) Spiritually by sleepe is signified [ sin ] which being securely liued in , disableth the soule from doing the duties of a godly life , whereof men haue no care so long as they bee carelesse and sencelesse , without the knowledge and feare of God , no more then sleepy men haue care of their ordinary affaires . Further , our spirituall waking implyeth a knowledge of the will of God , and a study of a godly conuersation : at a word slothfulnesse of the minde drowned in worldly cares , carnall security , ignorance and contempt of God , are the sleepe heere spoken of , which causeth vnregenerate men to be dead , euen while they are aliue , as it is written of the Ephesians being vnbeleeuers , Ephes. 2 , 1. and of those wanton widdowes which were giuen to their pleasure , 1. Tim. 5. and of the Church of Sardis , both Pastor and people , Reuel. 3 , 1. For as for the time of [ sleepe ] it litle differeth from death : so secure sinners are spiritually dead ; but on the contrary , faith in Christ , accompanied with hope , loue , feare of God , and repentance , is the waking out of sleepe heere spoken of , which causeth men though dead to liue ; for such as liue godly in this world , are sure to liue happily in the world to come , for the lise of gtace is eternall ending in glorye which neuer hath an end .

Tim.

Yea , but these Romanes were conuerted and did beleeue , therefore why doth he say to them , It is time to awake out of sleepe ? as if they were dead vnto sinne , and not aliue to God ?

Silas .

It is true , that the Romanes for the most or best part , were indeed regenerate persons and beleeuers , such as were already wakened out of the sleepe of sinne , as appeareth by the testimony that Paul gaue them . Rom. 1 , 6 , 7 , 8. and 6 , 17 , 19. yet this admonition is not vnfit and vnmeete for them , because still there were amongst them such as slept in sinne , being drowned in the pleasures of this life , not minding God nor their owne saluation : and euen the faithfull themselues were but in part awaked out of sinne , Math. 25 , 1 , 2. The fiue wise Virgins slumbred no lesse than the foolish , & the Church Cant. 5 , 2. confesseth that howsoeuer her heart waked , yet shee was asleepe . Thirdly , Christians haue still some drowsinesse and sluggishnesse about heauenly things hanging vpon them : this exhortation then ( to awake out of sleepe ) is alwayes needsull , as to leaue the reprobate without excuse , and to leade the elect which are not yet borne anew , to a consideration of their estate , that they may turne and liue : so to quicken the soules of true beleeuers , vnto a farre greater care of holinesse then euer yet they exprest . And this is the very lesson which we are all heere to learne and take out , that such as haue done well goe forwards with all alacrity and courage . It is not enough to enter into the estate of christianity , but we must still goe forwards till we haue finished our course . Christians must seeke to grow in grace , as worldlings in riches , in honours , &c. a progresse in true piety is the scope which Paul heere aimeth at .

Tim.

What reason may be rendered of this lesson ?

Silas .

The very same that Paul rendreth heere , because our saluation ( that is , eternall life in heauen , ) is neerer than when we beleeued , which compareth ( not the law of Moses with the Gospell , ) as an obscure light with a more cleerer , but the increasing of our faith with the beginning , ( for he writeth not to Iewes onely , but to Gentiles , ) by an allusion to such as runne in a race , who runne the more swifter the neerer they come to their races end ; least if they be slothfull , others ouerstrip them and get the goale from them : So Christians the longer time they haue beene beleeuers , and the further they haue proceeded in the way of godlinesse , they must runne with the greater diligence and earnestnesse . The motion of a Christian life must not be like to a violent motion , which is slower towards the end : but like to a naturall motion , which towards the ende is the swifter . Hitherto belong all those promises , Math. 10. He shall bee saued which continueth to the end : and the threatning of being shut out of the kingdome , if we looke back after we haue set our hand to the plough , Luke 9 , 62. and those reprofes , Will ye end in the flesh after yee haue begun in the Spirite ? Galath. 3 , 3. and those exhortations , Remember Lots wife : againe , So runne as ye may obtaine , 1. Cor. 9 , 24. and , Keepe faith and a good conscience , 1. Tim. 1 , 19. and , Striue lawfully , and lay hold on eternall life ; and whatsoeuer places doe perswade vs to increase more and more , and to grow , and to holde fast what wee haue receiued , and to continue in the bountifulnesse of God . He that is a watchman may not wake one halfe of the day and sleepe the other , so he may loose his head ; nor a runner in a race may giue ouer afore he come to the goale , then he loseth the garland , and such as faint in wrastling loose the crowne ; therefore quicken your hearts , and encourage your selues to profite and proceed in your godly course , whereof a great part being already runne , & there being perill by slacking and giuing ouer study of piety , and such fruite and benefit in perseuerance , it behoueth you so much the more cheerefully to finish the rest of the race , knowing there will bee an ende , and your hope with your labour in the Lord will not be in vaine .

DIAL . VIII .

Verse 12. The night is past , and the day is at hand , let vs therefore cast away the workes of darkenesse , and put on the armour of light .

Tim.

WHat is done heere by our Apostle ?

Silas .

Heere is the thirde argument , taken from the circumstance of time , or of the Romanes present condition , concluded in these two Sillogismes : First , when the night is gone , the workes of the night must be laide aside ; but when we beleeue , the night is gone : therfore we are to cease the workes of darknesse . Secondly , when the day is come , we are to do the workes of the day , but the day doth shine vppon vs ; therefore we are to do the workes of the day .

The summe of the whole Argument is , that seeing the night of ignorance is past ( which is the season of liuing in sinne and security ) and the day of the knowledge of God is appeared ( which is the season to awake in , ) let vs therefore endeauour to frame our liues sutable vnto the time and present state of grace wherein wee are placed , by putting on the armour of light , and casting off the workes of darknesse .

Tim.

Shew vs now more plainly what is meant by the night and the day , and by being far spent ?

Silas .

Night properly is the time which followes the setting of the Sun , when darknesse couers the earth , and men giue themselues to sleepe and rest : but heere Metaphorically it signifies that time of ignorance and vnbeleefe , which goeth before our effectuall calling . And ( by being farre spent ) is meant not beeing quite past ouer , for then it should not be saide , the day is at hand ( for it should be present : ) but the word signifies , that it is well gone forward and proceeded in , and neare spent , growing towards the day ( as one would speake . ) Thus the Greeke word imports , according to which , it is translated by the Latines , not Praererist , but processit nox .

Tim.

What Doctrine may wee learne from these first Wordes ?

Silas .

These two : the first is , that euen the elect of God before their new birth , are couerd with the night , and oppressed with the darkenesse of infidelity and sin . They do no more see the way to eternall life , then men in the darke see the way to walke in : they grope euen at no one day , euen like the Sandom tes at Lots doore . So they doe not see what they are to doe that they may please God , as they in Actes 2. For they which are in darknes , know not whither they go . In this respect , being like the man borne blinde , Iohn 9. whose eyes Christ must open before he can see : so must he enlighten our mindes before wee can haue sounde and sauing knowledge of God .

The reason is rendred , 1 Cor. 2 , 14. This miserable estate of the chosen before faith is called darknesse , Ephe. 5 , 8. and the power of darknesse , Actes 26 , 26. and night in this text : and themselues abiding in this estate , are called children of the night and darknesse , 1 Thess. 5 , 7. Therefore as Paul being blind , must haue the scales taken from his eyes , that he may see , so the elect can haue no knowledge of God vnto saluation , till they are deliuered by him from their naturall ignorance , which is the first worke of grace in them , called illumination of the Spirit ; who beginneth the conuersion of the elect at the enlightning of their vnderstanding , Rom. 12 , 2.

Tim.

What profit are we to make of this Doctrine ?

Silas .

It confutes the Popish opinion , touching liberty of will to turne our selues to God ; for how can wee turne our selues to that which is good , since we are not able to see what is good ? If wee cannot perceiue the things of God , much lesse are wee able to embrace and follow them , for Voluntas sequitur intellectum . Secondly , it must moue the chosen which are called & enlightned both to ioyful thankfulnesse , that they haue escaped the night of ignorance , and are become children of the day , saying , I praise the Lord , who hath turnd my night into day ; And vnto harty sorrow in behalfe of such as do yet sticke in their grosse darknesse of sinne and ignoraunce , pittying them , and not vpbraiding them ; remembring our selues that we were once such as they be Galat. 6 , 1. And lastly it teacheth , that al wicked impenitent sinners be in darknesse to this houre , whatsoeuer knowledge of God they seeme to haue .

Tim.

What is the second doctrine ?

Silas .

That they which are regenerate , are not wholly freed from ignorance and vnbeleefe , whereof stil they haue the remainders , though they reigne not nowe as before their calling . Pauls confession touching himselfe , Phil. 3 , 12. and touching all the Saintes , 1 Cor. 9 , 25 , &c. sufficiently teach , that there are imperfections still sticking to our knowledge . If in his , how much more in ours so farre inferiour to him ? As it is in the twilight , so it fareth with the godly in this life , much darknesse mixed with their light . Hence it is , that in the next wordes he writeth not , that the day , ( that is , ) the knowledge of Christ by the Gospell is present and come , but approaching , and at hand onely . It shineth not forth fully , but is in part light , some in part darke : as at the dawning or breake of day , so is it with the godly in this life , they are somewhat illuminared , but not wholly enlightned . Indeede their knowledge now after their new birth , being compared with their ignorance before , may be tearmed day , but it is not so ; rather like a night , in respect of that knowledge they shall haue in heauen , for then they shal see him as he is , 1 Cor. 13 , 10 , 12. Distinguish these three times : First , night before our calling : secondly , day after effectuall vocation : thirdly , full day at our glorification .

Tim.

To what Vse must Christ ans labour to turne this doctrine ?

Silas .

That we maruel not when we see some learned godly men ouertaken with some errors , yea and whole Churches also , as the Galathians erred about iustification , the Corinthians about the resurrection from the dead . Chrysostom was tainted with an opinion of free will , and Peters primacy : Origen maintained vniuersall saluation of men and diuels : Cyprian held rebaptization : Augustine wrote doubtfully about purgatory , and helde ( for a while ) confidently , that Children could not be saued without the Lords Supper : Illyricus failed about Originall sinne : Hierom immoderately extolled virginity aboue marriage : Ensebius was an Arrian , also defended Peters abiuring his Lord : Luther held consubstantiation . At a word , as the fairest face hath a wart , so the learnedst men haue their errours , because the night of their ignorance was not whollye spent , nor the day of their knowledge wholly come , their remaining ignorance brought false expositions and opinions . Secondly , let this warne and exhort al Christians more earnestly to pray God to keepe them from errours , & to that end , that he would encrease their knowledge and iudgment , Col. 1 , 9 , 10. 11.

Also , let it admonish vs neuer to content our selues with any measure of vnderstanding in heauenly thinges , but vse all good means , that we may grow more & more in all knowledge of Christ , ioyning knowledge vnto knowledge , as worldly men adde riches to riches , and as the Sunne encreaseth in brightnesse till high noon , so let the word of Christ dwell in vs in all wisedome . Finally , let it moue vs both to be modest in our assertions about diuine things : not hardy and bold to affirme that whereof we doubt , but suspecting our owne ignorance , be more ready to heare then to speake , to learne then to teach : and the things to be knowne many ( & deep some of them ) being humbled , that our ignorance is so much , and our knowledge so little , duely considering , that as wee haue no knowledge but what wee receiue , so that which we do know , is farre lesse then that which we do not knowe ; which all holy men haue both felt and confessed .

Note further , that howe much the day is aboue the night , so much doth knowledge excell ignorance , Eccl. 2 , 13. Also the necessity of knowledge appeareth by this metaphor : the day not more needefull to doe worldlie works , then knowledge to a Christian , to do the works of saluation . This condemnes such of extreame follie , as care not for knowledge , but do despise vnderstanding : and serues as a spurre to quicken our mindes vnto the search of the Scriptures , that our sight in Gods matters , may be clearer and greater then it is .

Tim.

Tell vs what is meant by the [ Workes of darkenesse , ] and whereof it puts vs in minde , that we are willed to cast them off ?

Silas .

Workes of darknesse signifie all vices , but such especially as be named in the next verse : which be tearmed Interpretat . [ Workes of darknesse , ] First , because they come from blindnesse of minde . Secondly , because the dooers of them seeke after darkenesse , For he that doth euill hates the light , Iohn 3. and the Adulterer loues Twilight ( saith Iob. Thirdly , because they leade to vtter darknesse , & To cast off , what . eternall misery , such as liue and die in them . And by the [ casting them off , ] we are warned of these three things . First , that with speede and hast we turne from our sins , as a man that awakes out of sleepe , maketh hast to cast away his night garments . Secondly , that we do it with detestation , as one doth with loathing cast awaie and throw from him his tatterd ragges which hee abhorres . Thirdly , that we cast them so from vs , as we neuer mean to take them vp againe , as we neuer resume our ragged apparrell .

The contrary Garments rehearsed , Gal , 5 , 22. and Ephes. Armour . 5 , 9. are heere termed [ Armour , ] both because they offend our spirituall enemies , and defend vs against their assaults : they be not Garments to couer our sins , but armour to helpe vs in our fight against sinne . Now these Of light why . graces be called [ Armor of light , ] because they flow from and followe the light of Christian knowledge : and secondly , cause vs to shine before men by good workes , and at last leade vs to the light of heauen . We are sayde to put on this armor when we do good works with such delight , as we do take in cloathing our selues , and so put them on , as we neuer meane to put them off any more ; & as we cloth our selues entirely from top to toe , so to endeauor to do all good works which concern vs . Chearefulnesse , diligence , constancy , and integrity in wel-doing is heere required .

Tim.

What learne we from hence ?

Silas .

First , that there be two parts of a renewed and daily repentance : First , to put off workes of sin ; secondly , to put on the graces of Christ . Againe we learne , that in these two parts of repentance , wee must be exercised continually all our life long till death . Thirdly , that in the practise of repentance , we must begin a casting off , departing from iniquity , ceasing from euil , &c. Fourthly , that this is not enough that we endeauour to abstain from sinfull workes , there is also of al repentant Christians , further required to doe good thinges commaunded .

DIAL . IX .

Verse 13 , 14. See that ye walk honestly , as in the day , not in gluttony , & drunkennesse , neither in chambering and wantonnesse , neyther in strife and enuying , but put you on the Lorde Iesus , and take no care for the Flesh , to fulfill the lusts of it .

Tim.

TEll vs what is meant by walking , and honestly ?

Silas .

By walking ( after the ordinary phrase ) is meant liuing or leading our course of life . [ Honestlic ] Interpretat . that is , decently or in a comely fashion , which Paul expounds by three aduerbs , godlily , iustly , soberly , Titus 2 , 11. The Apostle still followes the allegorie of night & day , sleeping and waking ; as the custome of men is , when Summe . the time of a waking drawes on , not onely to leaue the Bed and night cloathes behinde them , but to doe such workes as vse to be done in the day , hauing care of their habite and actions that all be decent and fit : so for christians which are awaked out of sinnes sleepe , and are escaped the night of ignorance , it is not enough to bee no more secure , and to cast off euill workes , but to busie themselues diligently , as may becom the day of the gospell . It will not suffice to be voide of euill workes wee must be exercised in good workes : as for a man to arise out of his bed , it is not sufficient , he must addresse himselfe to some duty of his calling .

Tim.

What is the doctrine of these first words ?

Sil.

They be 2. First from the word [ walke ] we learne that Christianity is no idle profession . As men of this worlde when they bee rising in a morning out of their beds , must addresse themselues to some labour : thus God , nature , reason , lawes , and religion doe teach that none may liue out of a vocation , or idle in his vocation . Bees , Birds , and Beasts doe worke : should men liue at ease ? So Gods children when they once know Christ , and that the day light of knowledge doth shine , they must euer after be dooing , to knowledge they must ioyne action , vnto talking adde walking . As sparkles flye vpwards , so men be borne to labour , and so the elect which be borne againe , they are to worke the workes of God : see Iohn 6 , 27 , 28. Luke 13 , 24. 2. Pet. 1 , 6. The Church of God is like a Vineyard , Mat. 20 , 1 , 2. also to husbandry , 1. Cor. 3 9. and a Christians life is likened to a warfare , Christians be souldiors . These be painefull trades , and courses of life full of labour , which shewes that in Christianity there is no place for sluggishnesse and security .

Also Christians be a brood of trauellers , their country is aboue , the way it is long & narrow , therfore that they may come to their iournies end , there is no standing stil or sitting downe , but there must be a walking and a going on . Marke that Paul puts himselfe in the number , ( Let vs walke : ) an Apostle may not liue at ease in Gods Church . Christ himselfe went and walked about , doing good : My Father workes hitherto saith Christ , Iohn 5 , 17. and I worke : the Spirite also worketh ; is it meete that wee bee exempted from walking and working ?

Tim.

What is the vse of this doctrine ?

Silas .

First , to informe our iudgement about the condition Vse . of our christian calling , that it is coupled with much difficulty , contention , and labour , contray to that which most thinke , that to be a Christian is a matter of nothing , but to say the Lords prayer , the ten Commandements and Creede , to come to Church Sundaies and Holy-daies , &c. These are deceiued , for we are taught that our profession is full of perill , ( wee must forsake our goods and liues for Christ , ) and of paine , and trauaile . The virgins which will enter in with the Bride-groome , must bee watchfull , and they shall be blessed who walke in the wayes of Gods commandements .

Secondly , it serues to reproue such as sleepe still in security and carelesse liuing , yet beare themselues in hand they be good Christians ; they will spare no paines for back and belly , for profite and pleasure , but will not lift a foote nor stirre a finger towards the worke of their saluation : let such remember that the fiue foolish Virgins were shut out for this cause , for that they were negligent to trimme their Lamps . If that these slothfull Christians will not bee reformed by that voice of Christ , Mat. 20 , 6. Why stand yee heere idle all the day ? nor by that of Salomon , He that loueth sleepe shall surely goe in rags , and come to pouery : yet let them be affraide of being shut out of the kingdome , and cast into extreame darkenesse , which must bee the portion of all such as loue their ease , and snort in their sinnes : For such as liue like droanes deuouring the hony gathered by the industrious Bees , what will be their ends ?

Tim.

What is the other lesson from this word [ honestly ? ]

Silas .

That our workes must be honest , and such as become the day of knowledge . Common ciuility teacheth men to goe decently , and to doe honest things in the day when al men see and obserue how they goe and what they doe : Likewise let Christians thinke that now the day-light of the Gospell is come , they must doe onely such workes as may become the Gospell , and are worthy of the light . Men are drunke in the night , saith Paul , 1. Thess. 5 , 7. and when ye knew not God , ye serued dumbe Idols , Gal. 4 , 8. And he tels the Ephesians that when they were in ignorance they committed sinne with greedinesse , Ephes. 4 , 19. but now that they know Christ , they must no more haue fellowship with the workes of the night , the vnfruitefull workes of darkenesse : For the light which hath appeared teacheth vs to deny vngodlines & worldly lusts , and to liue godly towards God , iustly towards our neighbour , and soberly in our selues . If a man would doe such workes in the day as many will doe in the night , what a shame were that ? so it were a dishonesty now that Christ the day starre is risen , still to lye , steale , deceiue , &c. and do the other works of darkenesse . As Paul exhorts , Ephes. 4 , 28. and 1. Peter 4 , 2 , 3 , 4. so I exhort you not to doe the euill now which in your ignorance ye were wont to doe , but to thinke it sufficient , that so long ye haue followed the lusts of ignorance , henceforth applying your selues to please God by doing godly workes . Now seeing there must be a ceasing from euill workes that wee may doe the workes beseeming the day : what may wee thinke of such as since the day appeared , continue still in their former vices , their vncleannesse , vsury , couetousnesse , oppression , cruelty , railing , slandering , swearing , to whom may we compare these ? They are like vnto certaine infamous and vnthrifty gamesters , who contrary to the order God hath set in nature , turne night into day , and day into night , sporting and playing al night time when they should sleepe , and sleeping in the day when they should worke : So it sareth with numbers of vs who still delight in , and exercise our selues in workes of corruption , nowe in the cleare and bright day of grace : these things which without red cheekes one cannot doe , no not in secret , & which a Christian should be ashamed to speake of , yet are commonly practised without blussing , in this broad day light of knowledge : a most lamentable case , & will cost full deare to walke still in darkenesse now in the day of the Gospell .

Tim.

What be those duties which doe most defile our honest conuersation , and which euery man must auoid that hath care to liue honestly ?

Silas .

These sixe especially : First gluttony , or rioting , which properly signifies night reuellings , all vntimely and vnmeasurable eating , and more generally it imports all excessiue feasts by day or night , when men eate till they glut themselues to the dulling of their spirits , the silling of their bodies with diseases , the wasting of their substance , the stirring vp of Concupiscence . And note , that Paul forbids not eating , whereof there is great necessity , or feasting , whereof there is lawfull vse , so the occasion be iust , and care be had of fit time , of our estate , degree , and ability ; also that moderation be vsed : but immoderate , vnhonest feasting is heere prohibited , such as the Heathens vsed , and the Prophets condemne , Amos 6 , 3 , 4 , 5. Esay 5 , 12 , and 22 , 12. The second vice is drunkennesse , this is excesse in drinking , taxed by Esay , 5 , 11. Prou. 23 , 29 , 30 , &c. it causeth much woe to bodye and minde . For wine & women takes away a mans hart , ( or wisedom , ) Hos. 4 , 11. & by Peter , 1 Pet 4 , 3. Eph. 5 , 11 , 12. in wine is excesse , otherwise a little wine for infirmity sake is allowed , 1 Tim. 5 , 23. It is reckoned vp among the sins which barre men out of Gods kingdome Gal. 5 , 17 , 18. and 1 Cor. 9 , 10. This vice being so sweete and agreeable to our corrupt nature , is hardly repented of . Lawes of God & men wil not bridle it . Such as suffer it , when it is in their power to hinder , or do not what lieth in them to hinder it : they are no lesse guilty before GOD , then they that committed it .

The third vice is Chambering , the sourth is wantonnesse , that is , all vncleannesse about the acte of generation , or bed meeting by fornication , adultery , &c. Non prohibet cum mulieribus miscere sed scortari ( saith Chrysostome ) these be continuall companions and fruits of the two former . For vagrant and vnchast desires about sexe , do proceede from excesse in meats and drinks . This may appeare by the example of Lot , Noab , Dauid , all which vpon much drinking and full stomackes did sinne by incontinency , Sine Cerere & Baccho friget Venus . Looking vpon wine , and lust after women , are ioyned together by Salomon , Pro. 23 , 33. Rioting and harlotry met in the prodigall son : and who sees not most Bastardes , where there is most liberall drinking and feeding ?

The fift vice is strife , which is a falling out and contending about matters of Faith or affaires of life . The sixte vice is enuy , which is a repining or griefe at the prosperity of others . See the Dial. on Rom. 1. verse 29.

Tim.

What are we generally to obserue touching these sixe Vices ?

Silas .

These sixe things : First , they be such vices , as a man which hath no further care but of his honest reputation he wil not do them , many Heathens haue shunned them , and haue bin free from them touching outwarde acte . Secondly , obserue that he nameth some few vices in stead of all : see more of this bad broode , in Gal. 5 , 19. 1 Cor. 6 , 9 , 10. Thirdly , these were named because they were nationall , or more naturall , or sinnes most vsed , therefore most to be striuen against . Fourthly , a great fountaine or sinke rather of sinne is stopt and dammed vp , when either christians do repent of excesse in eating and drinking , or when gouernors doe represse these vices ; whereas by sufferance and practise of them , a floud gate of iniquity is set wide open . Fiftly , obserue that godly persons after their newe birth be subiect to these dishonest sinnes , else Paul would not haue dehorted the beleeuing Romanes from them . Therefore Gods people must watch and pray , and his Ministers must warne the people continually of them . Lastly , to be free from these vices , is required , that Christians auoide all occasions , means , causes , & prouocations vnto them . Sinne cannot be eschewed , whiles enticements vnto sinne be cherrished : Who will no euill doe , must do nothing that belongs thereto .

Tim.

What is done in verse 14 ?

Silas .

The maine exhortation is repeated , onelie the forme of words is varied . Also now he expoundes the armour of light ( as hee had by particulars declared the workes of darknesse ) by a new Metaphor of a Garment , How & why Christ a garment . to which Christ is likened [ put on , ] because as a Garment hides our corporall nakednesse , so by Christ our sinnes are couered from the sight of Gods Iustice . Also a Garment , compasseth in our body aboue and belowe , from top to toe , so all the corruptions of beleeuing sinners , bee couered vnder this Mantle of Christes righteousnesse .

Lastly , a Garment serues not for couering onely , but for comelinesse & ornament too ; so the Spirit of Christ dooth decke and adorne Christians soules , euen as his death doth hide our spirituall pollutions : Christ is our wedding Garment , and our long white robe , Reuel. 3 , 18. Aarons Garment is a type heereof , the glorious apparrell , of the High-Priest vnder the Law ; was a figure of this spirituall raymenr , and taught Gods people , that as neuer the High Priest might appear before God without his Ephod and fine linnen garment , so sinners cannot with liking and allowance come vnto God otherwise then by Christ , by whome alone there is accesse made to God , Rom. 5 , 2. Iacob put on Esaus clothes when he got the blessing , and for the obtaining of heauenlie blessednesse , it is verie necessarie that we put on Christ .

Tim.

But seeing Christ is put on by Baptisme , Gal. 3 , 27 how are the Romanes being alreadie baptized , exhorted to put on Christ ?

Silas .

Christ is put on two wayes : First , Sacramento tenus . Secondly , reipsa : either in the Sacrament onely , or in truth also . Thus the Maister of Sentences distinguisheth out of Augustine , who writeth thus , Indu mus Christum aut ad Secraments perceptionem , aut ad vite sanctificationem . The former is common to good and bad ; the latter is peculiar to the Saints : many of Gods Children do liue euen in the estate of sin and death without Christ till they come to yeares of discretion , as Zacheus , Paule , the theefe ; these till their conuersion receiue no more but the Sacrament without Christ , who is the thing signified ; and reprobates do neuer put on Christ otherwise then Sacramentally , and by profession of him before the Church . Paul writing heere to persons both baptized and conuerted , and growne into yeares , and grafted into Christ , exhorteth them vnto the latter putting on of Christ , to wit , in deede and trueth , and that more and more vnto further sanctification of 〈◊〉 〈◊〉 Fob this phrase Christ is truly 〈◊〉 two wayes . [ put on ] in the present time , noteth a continuall acte , which endureth and must be done al our life long Christ is truly put on after two sorts . First , when the elect thorough a liuely faith , do as certainely possesse Christ , as they do their owne Garments ; whereof they are still the more assured , the more they stirre vp their Faith , and do encrease in good knowledge of the Gospell . Vnto this putting on , belongs two actions , one of Christ , that hee put on all our sinnes and wretchednesse , 〈◊〉 Cor. 5 , 21. the other of the beleeuing heart , to lay holde more firmelie on Christ his righteousnesse and life , to make them our owne as our cloathes be .

The second way of putting on Christ truly , is when the fruits and graces of the Spirit , are plentifully giuen , or more largely powred into the Christian soule , to deck & beautifie her as a rich Garment : there being two vses of apparrell , first to couer , and secondly to adorne : this latter , is heere respected principally at least . For howsoeuer Paul would haue Christians to bee cloathed with the Sacrifice of Christs death , as Adam couered his naked body with skinnes of dead Beastes , yet because hee doth not heere entreate of incorporation into Christ , & apprehending him to Iustification , and this phrase of putting on Christ , beeing opposed vnto the workes of darkenesse , mentioned verse 13. Therefore this woulde be vnderstood chiefely of growing and encreasing daily in the graces of the new man , such as be rehearsed , Col. 3 , 10. Galath. 5 , 22. 2 Peter 1 , 5 , 6. but especially in sobriety , chastity , charity , peace , and meekenesse , which are contrary vnto these vices mentioned in the former verse . So then , the meaning is , that as the bodie with Iewels and outward Ornaments , so our Christian soules should bee beautified plentifully with such temperance , tinency , sober and chaste liuing , purity of thought and bodye , with that loue and comfort as commeth vnto vs from Christ , and were in all abundance in the manhood of Christ , whom the Scripture setteth before vs as a patterne and sampler , to follow in these and other graces , Iohn 10 , 27. 2 Pet. 2 , 21. 1 Iohn 2 , 6.

Tim.

What instructions may wee gather from hence ?

Silas .

That all Christians that doe endeauour themselues more to resemble Christ in these good workes , then they haue done before , beeing more studious of a temperate , peaceable , humble , and chaste behauiour , they do fulfill this precept of putting on Christ . Againe , whereas these graces are called [ Christ , ] wee are taught that we must haue Christ himselfe , before wee can haue any gift of grace . Whereas Origen saith He that hath all graces , hath Christ , it were better to say with Chrysostom , He that hath Christ , can lack no Vertues : for the treasure of all graces are in Christ , and himselfe is giuen ere his benesits and graces can be gotten .

Also where Christ is , there is the Spirite of Christ , which is a Spirit of knowledge , of the feare of God , of chastity and righteousnesse , &c. Moreouer , heere wee are to be admonished , that as our apparrell is seene , and makes vs knowne to them with whom we liue : so Christ must appeare in all our words and workes . Wee are to liue as Christ liued , that we may be knowne whose wee are .

Furthermore , as they which put on their apparel , put on one part as well as another , & with delight ; so Christians must chearefully imitate Christ in all his vertues , so farre as concerneth them : and this they ought to do , not for a day or two , or a few months , or a year , but continually , all the time of their pilgrimage , striuing how to abound in the workes of the Spirit . For as wee cannot haue worldly riches all at once , so neyther may wee looke to enioy all good giftes in a moment , or in a short time , for wee are full of imperfections , and haue manie temptations and hinderances to wrestle with : therefore our whole life must bee nothing but a profiting and encreasing in spirituall and Christian graces , a putting on of Christ .

Lastly , this exhortation being vniuersall , directed to all members of the Church , therefore Magistrates , Ministers , people , olde , young , learned , vnlearned , men , women , must make it their study to followe and imitate Christ , being daily more like him in all parts of honesty and holinesse . For certaine it is , that they neuer put on Christ vnto Iustification , who labour not for the graces of Sanctification . He hath not Christs death to forgiuenesse , who doth not tread in the steps of Christ his innocency and obedience .

Tim.

What is contained in the last clause , which is the closing vp of the exhortation ?

Silas .

It containes an aunswere to a close Obiection . What then ( might some say , ) shall we cast off all care of our flesh and bodie , and wholly minde the furnishing of the soule ? To which hee answereth , Not so ; wee may be prouident for the health and wel-fare of the bodye , which is the tabernacle and instrument of the soule to dwell in , and to worke by , so as wee doe not forecast to fulfill our sinnefull desires and affections by immoderate vse of the blessinges and pleasures of life . A sober vse of earthly creatures and pleasures is alowed , such as may not hinder but helpe vs , making vs fitter in all purenesse to serue and honour God .

CHAP. XIIII .
DIAL . I.

Verses 1 , 2 , 3 , 4. Him that is weake in the Faith receiue vnto you , but not for Controuersies of disputations . One beleeueth that he may eate of all things , and another which is weake eateth hearbes . Let not him that eateth , &c.

Timotheus .

WHat is the coherence of this Chapter with the former ? Also tell vs the contents and generall parts thereof ?

Silas .

The occasion of this Chapter , was a difference betweene the beleeuing Iewes and Gentiles , about meats , drinks , Feast dayes , and such like indifferent things ; in the vse whereof he now teacheth , that charity ought to gouern , and the end thereof to bee the peace and edification of the Church . As tofore he handled things necessary , being commanded or forbidden of God ; and laide downe duties belonging vnto all sorts of persons , friends , enemies , Brethren , Magistrates , priuate and publique persons , both to our selues and others : so now hee passeth vnto things of a middle Nature , neyther required , nor prohibited in Diuine Law ; about which , there was hot strife and contention betweene the stronger professors , which were perswaded of their Christian liberty , purchased by Christ , and published by his Gospell , and the more infirme and feeble Iewes , which were yet very ignorant of their libertie , exhorting those of more perfect in knowledg to haue a charitable regard of the others weakenes , and the weaker not hastily to iudge the stronger as aposlates from Moses ; that brotherly loue & concord might be maintained , and scandals auoyded . The whole Chapter may be diuided into two generall heads ; one is a proposition of a duty , verse 1. The second is the explanation and enlarging of it , to the end of the Chapter .

Tim.

What may be the method and order obserued in the foure formost verses ?

Silas .

In these verses wee haue a precept of meekenesse and loue laid downe in verse 1. Secondly , the thing is named about which the dissention did grow , to wit ; meats and dayes , verse 1. Thirdly , the euill effects of this disscation , the strong despised the weake for their ignorance , the weake condemned the strong for contempt of Moses law , verse 3 , 4. Fourthly , the reason whereby Paul perswadeth vnity , first a beneuolentia & 〈◊〉 Dei , God hath receiued him .

Secondly , à iure gentium , from common equity , none may iudge another mans seruant . Thirdly , à potentia Dei , God is powerfull and able to establish the weakest , therefore contemne not one another . Now the precept in verse 1. is this , They of greater knowledge ought louingly to instruct , and patiently to beare with the weake in faith , not troubling them with vaine disputation aboue their capacity . In this verse wee are to note foure things : First , the persons spoken too , ( the strong in faith . ) Secondly , the persons towards whom loue is to be shewed ( the weake . ) Thirdly , the actions to bee done , ( receiue . ) Lastly , the thing not to be done , ( not to dispute to make them doubtfull . )

Tim.

Interpret the words that we may gather doctrines from them ?

Silas .

By faith is meant not donum but doctrina fidei , that is , not the guift but the doctrine of faith , the doctrine touching Christian liberty propounded to bee beleeued . They are saide to be strong in faith which were more perfectly instructed in this doctrine , as verse second sheweth , such as were more rude and ignorant in this particular doctrine , ( hauing yet not learned it ) are tearmed weake .

Tim.

What is our doctrine from hence ?

Silas .

In the Church of God militant , there is great difference Doctrine . betweene Christian and Christian , as touching the measure of their knowledge , and other of their graces which depend thereon . The Church is like a body , a family , and an Orchard ; and as in the body some members be more excellent and stronger then others : In a family there be persons of different ages and statures : In an Orchard there be some old trees , and yong plants : So in the Church some haue more knowledge and faith , and some haue lesse , some bee totally strong , beleeuing firmely all the points of Christian doctrine , ( as Abraham ) and these be called perfect and spirituall by Paul ; others bee strong in part , whose vnderstanding in enlightened in some speciall point , wherein others doubt , as the Romanes heere : so some are wholy weake , as new begotten Christians , others in part onely , as these Iewes . The reason of this difference is , because some come sooner to Christ , some later . Secondly , also some haue more illumination giuen them in their new birth , and some lesser . Thirdly , some are more studious in the Scriptures , and giue more time and diligence vnto knowledge and godlinesse then others doe .

Tim.

What is the vse of this doctrine ?

Silas .

First , it serues to reproue such as condemne the Church , because all bee not a like wise and holy , as if wee would blame God because he made some greater lights & some lesser . Secondly , to admonish vs not to be offended with this inequality , beeing the constant estate of the Church by the most prudent administration of God so ordering it for most excellent endes , that the stronger may haue greater matter of praise for their greater measure , and more ability to shew loue in instructing the ruder : and the weaker haue more cause both of humility and industry , striuing to ouertake better learned Christians . As in the creation the variety of Gods workes , so in the regeneration of the elect , the diuersity of his guifts doe much commend the manifold and maruailous wisedome of almighty God .

Tim.

What is signified by receiuing the weake ?

Silas .

To receiue , is to take one to vs with an affection of loue , to the ende to cure his weakenesse , and as a friend to care for his strengthening : In this sence is this word attributed to God , verse 3. Also to Philemon , verse 12 , 17. see Galath. 6 , 1. where the meaning is expressed in other words . It containeth three things , or actions of charity . First , to ioyne them vnto vs , and not to separate our selues from them . Secondly , with patience to beare them . Thirdly , with better instruction to confirme them .

Tim.

What is our doctrine from hence ?

Silas .

That it is the part and duty of such as haue better profited , to be very carefull to helpe , tollerate , and restore the weaker : as in the bodye the better and more worthy members doe guide and succour the more feeble , and in the 〈◊〉 the greater lights lend shine vnto the stars ; in a family the elder nourish and cherish the yonger : thus it ought to be in Gods house as we are commanded , Gal. 6 , 1. Rom. 15 , 1. As Christ hath giuen an example in his owne person , Rom. 15 , 2. The reason is , the communion of Saints , each hath a right in common , both in the benefits of Christ , and each in others gifts as fellow members .

Tim.

What is the vse to be made of this doctrine ?

Silas .

It reproues the proude which disdaine their inferiors , secondly , such as instead of bearing with , and building vp , doe by subtle questions and contentious disputes labour to discourage and pull downe : therefore wee are willed to take heed and auoide such vaine brablers , 1. Tim. 6 , 4. 2. Tim. 2 , 23. Titus 3 , 9. and heere : for howsoeuer all reasoning by arguments and mouing of questions bee not vnlawfull or hurtfull , yet in all idle 〈◊〉 and quarrelsome disputes to shew wit , and to striue for victory , there is no charity or edification ; much pride , bitternesse , and wrath , whence issueth much offence and pertuibation .

Tim.

In the second verse , which layeth downe one instance about which the Christians stroue together : giue vs first the meaning of the words and then the doctrine .

Silas .

By beleeuing is meant no more but knowledge or assent , being perswaded : see verse 14. It is set against ignorance , denyall , and doubting . By all things is meant meates of all kindes , eyther allowed by the law of Moses , or prohibited . That in the end of ( eating hearbs ) would bee vnderstood comparatiuely , that these weake ones had rather eate hearbes then offend their conscience , by eating things offered to Idols , or flesh forbidden in Moses law . The summe wherofis thus much : whereas there were two sorts of Christians in the Church of Rome , some more , some lesse skilfull in the Gospell ; the former thought all kindes of meates to bee lawfull , the other would not doe so , but chuse to eate hearbes rather then some kinde of flesh .

Tim.

What is our doctrine from hence ?

Silas .

That the Church of God is sometimes diuided about small and light things , which are besides the foundation : who is ignorant what iarres and stirres were betweene the Easterne and Westerne Churches in Victors time , and all about keeping of Easter day ? also afterwards whether the Lords supper should be celebrated with bread leauened or vnleauened : & of late at home , what hot contentions about Crosse , Surplice , and ceremonies , like this at Rome , for meates and dayes , but that these once had the expresse commandement of God ? The reason heereof is mans infirmity , which cannot endure to bee crossed in our opinions , to which wee are too much wedded . Secondly , Sathans malice , delighting in the contention of brethren , being much for his owne aduantage , and to the hurt of Christs kingdome ; for a house diuided cannot stand . Lastly , Gods righteous prouidence , ordering and disposing both humane weakenesse , and Sathans rage to the tryall of his Children , and manifestation of hypocrites .

Tim.

What vse heereof ?

Silas .

It must warne al not to thinke such things strange when they happen , or absolutely to condemne that Church where such dissentions be , which rather is a signe of a true Church , whose portion is to be exercised with intestine debates , Mathew 10 , 34 , 35. Also to bee watchfull , and stand on our guard , that wee bee not drawne into strife by ouerweening or pride in opinion , as many good men haue beene ouertaken .

Tim.

Concerning the effects of those contentions at Rome in 〈◊〉 and setting at nought of the weake , and their condemning of the strong , verse 3. What are the lessons to bee learned and practised of vs ?

Silas .

Whereas such beleeuers as know their libertie in things indifferent through the Gospell preached , did despise and deride others which yet sawe not the abolishing of the Leuiticall and Legall rites , wee learne , that knowledge separated from loue is daungerous . For by our owne corruption and fraile nature , spirituall pride will creepe in ( if we do not looke well to it ) and make vs set light , and account as nothing , all who thinke not as we do . 1 Cor. 8 , 1. Knowledge puffeth vp . As in earthly things , such as haue a faculty or any cunning , are apt to be lifted vp by it , and to scorne others which haue not the like : so it is in spirituall respectes , commonly such as see more then others , disdaine others in comparison of themselues , which ought not to be so , because all wee haue , is borrowed , and it is none of ours : As if a Stage player should bee proude for his hyred attire . Also , if wee excell others in some things , others may excel vs in better things , and we may al confesse ( with Augustine ) In holy Scriptures there be ( saith he ) more things which I know not , then they be which I do know . Again learne moreouer , that ignoraunce makes men rash to iudge and condemne others . Ignorant persons censure others verie headily which doe differ from them , and doe condemne euery thing they cannot reach vnto . As heere the Iewes weake in 〈◊〉 , accounted the beleeuing Gentiles which vsed their liberty in meates and daies , violaters of Moses , rebels vnto God , gluttons giuen to their belly , &c.

Let this kindle in vs a great detestation of ignoraunce , not onely because it is a part of the diuels Image , a prop of his kingdome , a transgression of the first Commaundement , requiring the knowledge of the true God , without which we cannot loue or feare , or trust in him . Also it is a darkenesse of the mind , leading vs to the darknesse of hell , being the roote and mother of errour and manie sinnes ; for the blinde eates many a flye , as it is written , Ye do erre because ye know not the Scriptures , Math. 22 , 29. But euen for this cause let vs so much the more hate it , for that it makes vs hasty in condemning , vncharitable in iudging , and precipitant in our censures touching men and matters , which is an iniquitie very seuerely taxed and threatned by our Sauiour Christ , Math. 7 , 1 , 2. Finally , seeing of contention there comes such euil fruits as mutuall contempt , and harde censures , let vs beware how we entertaine any occasion of strife , especiallie in causes of Faith and Religion . For whereas all contention is like worme-wood , euen a bitter thing , and bringeth foorth bitter fruites , yet diuision in matters of doctrine is most violent and sharpe . Therefore , Ere the strise bee medled withall , it is good to cease and leaue off , as Salomon in his Prouerbes counselleth vppon this reason , because none knoweth what wil be the end of it . This may not be forgotten , that for indifferent things the knot of Brother-hood , is not to bee dissolued , nor communion forsaken ; yea although some bee so transported with a strong affection to them , as to holde them necessarie . As these weak Iewes ( which beleeued in Christ ) did esteem of difference in meates and dayes , that a conscience was to be still made of them ; and that without contempt of Moses , and sinne against God the Lawgiuer , they could not bee omitted . Howbeit Paul would haue Christian Charity nourished , and brotherly society between them and the beleeuing Gentiles . How far then be the churches of Lutherans in Germany deceyued , which break off society with the Churches of Caluinists ( as they are termed for distinction sake ) because of dissention about the Bread in the Communion , whether it should bee eaten whole or broken ? The Churches of 〈◊〉 and Galatia ( thorough craft and seduction of false Teachers , ) helde some fundamentall errors , yet hee honoureth them still with the Title of the Churches of Christ , and saluteth them as Brethren , because they sinned not obstinately and with an high hand , as Rome doth .

DIAL . II.

Verses 3 , 4 , 5. For God hath receiued him , who art thou that iudgest another mans seruant ? he standeth or falleth to his owne Maister , yea hee shall bee established , for God is able to make him stand . This man esteemeth , &c.

Tim.

WHat do the third and fourth Verses contain ?

Silas .

The three Reasons before spoken of . The first whereof is in these words ( For God hath receiued him . )

Tim.

What is meant by Receiuing , and by Him ?

Silas .

Receiuing , signifies the taking and adopting some to be his people , which were not his people . By [ Him ] is meant the Gentiles , who beeing enemies and strangers from God , and Infidels and seruers of idolles : by the loue and fauour of God , were taken into the Family of the Church , to be members of Christ thorough faith . Albeit these wordes do belong also vnto the Iew , weake in faith , for euen Him also hath God graciously adopted in Christ ; yet the word ( iudging ) which immediately goes before , and followes after , shewes it dooth more fitly belong to the beleeuing Gentile , by the Gospell brought neere , and receyued to bee a people ; for it was the Iewes fault to iudge the Gentile , as they despised the Iews . The sum of the Apostles reason is this : Seeing God hath so dearely loued the Gentiles , as to make them his people , therefore the weake Iewes were too blame to condemne them , for vsing their Christian liberty in meates and dayes .

Tim.

What doctrine are we to gather from these words ?

Silas .

That all beleeuing people ( bee they Iewes or Gentiles ) are deare vnto God . The reason heereof is , because they are his children by grace , and the members of his Sonne , hauing their sins forgiuen them , and his image imprinted in them , being heyrs of God , & fellow-heyres with Christ ; also beleeuers are the spouse of Christ , & his flock the husbandry & vineyard of God . This must cause vs to receiue and make much of those whome God hath taken into his loue . In Kings Courts , they are loued of all , which are loued of the King . When the King would honor Mordechai , euen Hamon must do him honor : so it is our part kindly to affect and entreate all them whome the King of Heauen is kinde vnto . There are no earthly Parents , but account themselues contemned or loued , by the contempt or loue of their children : so God holds himselfe respected or despised , when we respect or despise his children ; for they be as deare to him as the Apple of his eye , as the Signet vpon his right hand . As God will blesse them which blesse his people , so he will curse such as curse them . This may strike a terror into all such as hate the righteous , and exercise tyrany towards such as be Gods friends : and must serue to keepe all Christians from rash vncharitable censuring , and iudging one of another , least we be found among those who doe iniury vnto such as GOD hath accepted of for his owne . Lastly , it dooth instruct and informe vs all , what reckoning we are to make of such as bee their euen brethren , ( namely ) that wee are to account of them as persons receiued of God into his speciall fauour . For , howsoeuer we cannot infallibly be assured , yet we are to be charitably perswaded of other Christians , that they are adopted of God , and receiued into his speciall fauour , if wee see but the least argument of their effectual calling . Vpon which grounds we must speake and thinke louinglie of them and of their actions , as far as we may do it with truth and reason , tendering all that we haue to do withall , as men partakers of one nature , but much more as Christians partakers of the same grace .

Tim.

Come to verse fourth [ Who art thou ] and tel vs what it containes and meanes ?

Silas .

It hath in it the second reason drawn from common equity , thus : Beleeuers are seruants of God , but we may not condemne anothers seruant ; therefore wee may not iudge one another in thinges indifferent . The assumption is set downe by way of interrogation , which hath the force of an affirmation . It is the Law of Nations , that they which be equally seruants to one Lorde , may not iudge one another ( but by their Lords appointment ) without iniury to their Lord . No Prince wil take vpon him to punish the seruants of another Prince : and that made Dauid to be angry , when hee heard how Hanun King of Ammon had abused his Seruants , 2. Sa. 10 , 1 , 2 , 3. &c. Wee our selues would take it as a great preiudice vnto vs , if any should censure or chastise our Seruants . Common Law of the land punisheth such as strike other mens seruants : there lyeth an action of bartery in that case . The knowledge of this equity kept Paul from retaining with him Onesimus , because hee was another mans seruant , without whose knowledge and leaue bee would not keepe him . From this naturall and Nationall Law , the Apostle heere perswades peace , inasmuch as it behooued the seruants of one and the same Lorde , with kindnesse and loue to embrace one another .

Tim.

What instructions are we to take from hence ?

Silas .

First , hence we learne what is the condition of Doctrine . all Christians , ( namely ) to be the seruants of Iesus Christ who hath bought and purchased them with a price , 1. Cor. 6 , 20. Howsoeuer they are set free from Sathan and sinne , yet they still haue a Lord to whom they owe homage and 〈◊〉 . Christ hath in such wise set the elect free , as they still 〈◊〉 the seruants of him that deliuered them from the hand of their enemies , Luke 1. As in warre such as were taken prisonners were ransomed , became seruants to them that redeemed them , 2. Kings 5 , 1. So it fareth with 〈◊〉 .

Tim.

What is the vse of this instruction ?

Silas .

As it is the part of 〈◊〉 seruants to study how to please their Lord , as the seruants of the Centurion , Luke 8. and to please one another , euery one being ready to helpe and comfort his follow , so it is the duty of Christian seruants to labour in all things to please Christ , & for his sake to please one another in that which is good for peace and edifying . For as it is 〈◊〉 〈◊〉 thing & must needs offend the Maister to see his seruants mutually to contomne and condemne one another . So it cannot but much 〈◊〉 Christ , & discredite Christians , when they do not in charity kindely and louingly respect one another , but 〈◊〉 iudge and despise for light matters . But we are not so to take it , as if all iudging were forbidden to Christians , to whome God hath giuen the vse both of publike and priuate iudgements , of things and persons ; so our iudgement be guided by truth , charity , and equity , 1. Cor. 6 , 1 , 2. Deut. 1 , 16. Psal. 82 , 1. But that itching desire in things of a middle nature to thinke and speake hardly and headily one of another , is heere prohibited , not onely vpon this , that euery seruant stands or 〈◊〉 to their owne Lord , but because God is able to make him strong which is weakest .

Tim.

What may standing or falling signifie ?

Silas .

To stand or fall , is to doe a thing rightly , or otherwise , strongly or weakly : to stand or fall to his owne maister is to be approued or disalowed of God for things done , rightly or otherwise .

Tim.

What doctrine from hence ?

Silas .

That about actions indifferent it belongs to God onely to giue ascertaine sentence of them , that is , eyther to allow or disallow . The reason is , because in middle things , it is the intent of the doer , that makes that good or naught which is done . For the things in their own nature be neither good nor euill : and of the inward intention , God alone is the discerner , for hee is the searcher of the heart , so that in these he alone is to bee the Iudge . Therefore abstaine thou from iudging , least thou bee found to vsurpe Gods office .

Tim.

But my Brother being weake , hauing no firme footing , Doubt . being ready to fall and perish , may not I recouer him ?

Silas .

Yea , there is no charitable office , but vncharitable Solution . iudging forbidden heere . Thou mayest not take thy Brother for a forlorne desperate man , because in euerie thing he doth not as thou wouldst haue him , or he shold do . And if he be weake ( as thou sayest ) he shall be set vp & supported , but not by thee , but by another ( namely ) by God his Maister , he can make him stand : which is as a curbe to the strong , and a comfort to the weake .

Tim.

But how doth the Argument follow ( a potentia Dei ) from the power of God ( ad esse & effectum ) vnto the effect ? God can do manie things which he neuer doth , as creating more worlds , sauing all men , &c. and then the Papists shal reason wel in saying , the Bread is turned into the Lordes bodie , because God can do it .

Silas .

It is a rule in Diuinity , that in all promises and comforts , the will of God is neuer to be separated from the power of God , and when his will is once knowne , there is no question of his power . Now Paul had sayde , verse 3. God hath receiued him , to shew his will to vphold his weake children : heereupon he might conclude strongly from the omnipotency of God .

Tim.

What may be the contents of this fift verse ?

Silat .

First , a new instance of the difference amongst those Romanes ( to wit ) about Iewish daies and seasts . Secondly , the counsel and iudgement of Paul touching the same [ Let euery man . ] For the former , to vnderstand it of fasting ; as if some in the primitiue Church , did eate euery day of all meates , and others fasted certain daies . This is cleane besides the Texte , which speakes of legall seasts vnder Moses , & not of superstitious popish fasts ; all things beeing free to eate , or not to eate , many hundred yeares after Christ . As appeares by the Epistle of Ireneus to Victor Bishop of Rome in Eusebius , and by Isocrates and Augustine affirming that Lent was diuersly kept , some three daies before Easter , some seauen , some more , some fewer , but al was free among Christians , there beeing no commandement of Christ or his Apostles to tye any to a prescript time of abstinence .

Tim.

What may we learne from the first words of this fifth verse ?

Silas .

The same thing as we did from the first and second verses , namely that there be degrees of knowledge among Christians , some more perfect which know the legall difference of dayes to be taken away vnder the Gospell . Some be lesse perfect , which were ignorant for a time of that liberty brought by the grace of Christ . And secondly , that Great 〈◊〉 betweene 〈◊〉 and West Churches , about obseruation of East . r. betweene Luther & protestants about breaking the bread . controuersies will arise among beleeuing Christians , vpon very slender matters , as dayes and meates , round & square , leauened and vnleauened , broken and vnbroken . Which must make vs mistrust our weakenesse , and watch ouer it , that wee bee not rent apieces about chippes ; And more earnestly to pray for the peace of Gods Church , that Sathan may not haue power to disturbe it neyther for great matters nor small .

Tim.

But what may bee Pauls counsell in these cases of differences ?

Silas .

Let euery one be perswaded in his minde , which some ill translate , Let euery one bee satisfied in his minde , or let euery one abound in his owne fence , whence they raise a doctrine sutable to the interpretation , ( both naught ) that it is free for euery man to chuse his owne religion , and to doe what he list , as the Libertines grossely fancy ; whereas the word in the greeke , signifies to be fully assured , like as it doth Rom. 4 , 21. Col. 2 , 1.

Tim ,

What doctrine followes of this interpretation ?

Silas .

That a Christian ought not to beleeue or do ( in case of Religion ) any thing doubtfully or waueringly , but vpon certaine knowledge , that hee pleaseth God in that which he doth and beleeueth . The reason is , because as no person , so nothing which is not of Faith can please God , Heb. 11 , 6. And it is sinne , whatsoeuer is done out of a doubtfull minde , Rom. 14 , 23.

Tim.

What is the Vse to be made of this Doctrine ?

Silas .

First , it serues to reproue such as teach , that we ought to be doubtfull , and can haue no certainty whether we or our workes please God , but ought euer to be in suspence , hoping well as they speake . Secondly , such as boldly aduenture to speak and do such things as they be not resolued of , that they are good and true . This is a sinne contrarying this aduise of Paul : but they especially do crosse it , which dare teach others for trueth , that which themselues be not well perswaded of : and such as content themselues to beleeue as Church-beleeuers , and know not what .

Finally , this therefore exhorts vs all to labour for more knowledge of the word , without which , no Christian can haue assurance , except together with vnderstanding of the word , he do attaine iudgement to be able to discerne . And if a Christian ought to haue an assurance euen in things indifferent , much rather in things necessary , which be commanded or prohibited , and most of all in matters of Faith and Religion , wherein euerie one ought to be so well grounded , and so certainly perswaded , not by anothers Faith , but by his owne , as hee will be ready rather to dye , 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 sentence 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 This kinde of Carbonarie faith , Cardinall Hosius requireth in all which dy wel , and holds it sufficient for their saluation . 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.

WHat 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 them , 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 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 themselues . 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.

WHat is it that Paule doeth in these Verses ? How doe they sute and sort with 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 , Scope . 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 , if one should aske , How came Christ by this right and power in vs , and ouer vs ? it is answered verse 9. By his death and resurrection , the end whereof , was to giue him Lordship ouer his church . In his death was paide the ransome , in his resurrection he possessed his dominion . For being dead so long , hee could not be Lord and Conqueror , but by rising againe he obtained it : and that he might for euer exercise this dominion , hee must both rise from death and reuiue , or continue aliue to continue an eternal Lord , as it is written , I was dead , and am aliue ; and Behold I liue for euer & euer . Reuel. 1 , 18. Rom. 6 , 9. Christ being dead , dieth no more , death hath no more dominion ouer him . The sum of all is , that not onely in indifferent things , but in all our Christian actions we must like good seruants seeke the honour of Christ our generall and rightfull Lord , and therefore must lay aside our diuisions and discords , which are neither after his pleasure , nor to his praise and glory .

Tim.

Interpret the words , and tell vs what it is [ to liue to our selues and to dye to our selues ? ]

Silas .

To liue to himselfe hath a two-fold signification , first ciuill , which is double : First , to depend on no man , but to liue of himselfe , without helpe from others , to bee beholden to no man : as Abraham would not take a shoo-lachet from the foure Kings which warred with him , Gen. 14 , 23. Elisha would not at any hand take a guist from Naaman the Syrian , 2. Kings 5 , 15 , 16. Also in a ciuill sence it may import to care for none but for our selues , onely to minde our owne benefit , with neglect and contempt of all others : As in couetous misers , many vnmarried batchellors , and all worldlings doe , hauing a care of themselues and theirs alone , as if they were borne for none other .

The other sence wherein the Apostle vseth these words , is theologicall and Gospell-like , namely to liue after our owne minde , lust , and pleasure , doing our owne will , and seeking our owne praise , like to that Rom. 8 , 5. 1. Cor. 10 , 2. also 2. Cor. 5 , 15. Our life when it is referred not to Christ , but to our owne commodities and honour , then we liue to our selues . Also when there bee none to grieue , mourne , and lament our death ; which is the case of many widdowes , single persons , sole liuers , poore people , with whose death none is affected ; this is ciuily to die to himself : but euangelically one dyeth to himselfe , when he findeth himselfe desolate , and there is none to care for him being dead , as if he were forelorne and cast off of Christ , this is the meaning heere .

Tim.

What may now be our lesson from hence ?

Silas .

First , all wicked and vnregenerate men liue and dye to themselues , to their owne pleasure and praise . When Paul saith none of vs , hee meaneth that others doe so : the reason heereof is , first , they haue no other ground and beginnings of their actions , but their owne will or lust , nor other end of them but their owne glory , or the pleasing of themselues and other men .

Tim.

Tell vs the vse of this point ?

Silas .

It serues to reproue not onely heathenish people , but among Christians , the couetous , vsurers , Cornemongers , oppressors , extortioners , &c. which minde their owne profite onely , without respect of pleasing God or their neighbour : Also idle Ministers which seeke their owne things and not Christs , Phil. 3. and Magistrates which referre their authority to their priuate vse , soreslowing the weale publike : Also it is a checke and a sore one to our young gallants , swash-bucklers , Tauerne-haunters , gamesters , &c. which wholy intend their pleasure , ease , and carnall delight ; they doe what they ought not , and as godlesse men doe , liuing to themselues , let these looke to dye to themselues . For as they neglected God in their lise , so it is right that he neglect them in their death , and leaue them without comfort on their death bed , who in the dayes of their health and strength forgot and forsooke him .

Tim.

What other lesson from verse 7 ?

Silas .

All beleeuers are taught their duty not to liue to themselues , after their owne lusts , and for their own praise and purposes ; for how can they liue to themselues which haue in baptisme and profession denyed themselnes , euen all carnal affections ( which are as deare to men naturall as themselues ? ) better neuer to haue vowed this then not to keepe our vow , Eccle. 5 , 7.

Tim.

What is the vse heereof ?

Silas .

It serues to warne the faithful to stoppe their eares ( as a Serpent doth ) against the voice of sinfull pleasures , & profites , selfe-loue , and vaine glory , charme they neuer so wisely : And to suffer themselues to be led by the inspiration and the gouernment of the holy Spirite by which they are Rom. 8 , 5. sanctified ; then ye shal dye not to your selues , but find God in your sicknes ready to make your bed , and to take care 〈◊〉 you dying , sithence liuing yee did thinke and studie how to please and glorifie him . How can he leaue you in your death , which did cleaue to him in your life ? How can he not refresh you at the last dying houre , & receiue you at the last dreadful day , whose chiefe intent and endeauour was to renounce your owne desires and wayes , for his will and glory sake ?

Tim.

Proceede to the eight verse , and shew what it is [ To liue to the Lord , and to dye to the Lord ? ]

Silas .

Each of these containe these foure seuerall distinct What it is to liue to Christ things : [ To liue to the Lord ] is first to acknowledge our selues not to be our owne , or vnder our own power at our owne hands ( as Iourneymen and Freemen ) but to be Christs , as his proper and peculiar . No flocke is so much the Shepheards , or inheritance so much the Owners , or Seruants their Lords , as we Christs . Secondly , it signifies , to render vp our selues to him , to doe not our owne , but his will . As seruants doe his will which hath ransommed them and freed them ; with whom they haue made a Couenant , and from whom they haue taken wages and protection , 1 Sam. 22 , 7. so we are bound to attend and obey the will of Christ , to whom we are bound by solemne couenant , and from whom wee haue had alreadie many good things , and doe looke for more and greater , whose wil also is most holy . Thirdly , as seruants make their Lorde their refuge , so to flye to Christ in all our distresses and dangers : so Iacob , so Dauid , so Ezekiah , so Peter fled to Christ , Saue Lord or 〈◊〉 perish , Mat. 14. Lastly , What it is to dye vnto the Lord . to seeke his glory to the vtmost end of our life . Now , [ To die to him ] is to confesse him to be the onely Lorde of death , hauing it in his owne hand and power . Secondly , to submit with patience to the decree of death , after Christs example , Math. 26. Thirdly , to study how to glorifie him in our death , by hope , patience , contentment , repentance , and feruent prayer to God , for our selues & ours , and his whole Church ; and by our counsels & comfortable speeches to such as stand about vs , ( namely ) our Children , &c. as Iacob , Dauid , Christ & others haue done . Fourthly , to giue vp our spirites to God , as Steuen , Acts 7. in a good hope and assurance of a bessed resurrection , after the example of Iob , Iob 19 , 23. I know my Redeemer liueth .

Tim.

What learne we from hence , that wee are the Lords whether we liue or dye ?

Silas .

First , that wee haue matter of much comfort in whatsoeuer kinde of death we dye , for wee haue a Lord that will in death looke to vs , our teares are put vp in his bottle , Psal. 56 , 8. Our death is precious to him , Psal. 116. 15. Let all men neglect , nay dishonour vs in our death , cast vs out , drag vs through streetes , hang our bodies on 〈◊〉 , giue our flesh to be meate to the Fowles of the ayre , as they complaine in the Psalme 79 , 2. As the two witnesses , Reuel. 11 , 8. And as the Admirall of France was dealt withall in Paris , & Marlorate at Roane in Normandy : Yet Christ is their Lord and will be their Patron and auenger . Secondly , let such as liue to the Lord by obedience to his will , and zeale of his glory , free their hearts from feare of Purgatory faigned fire , yea and of truely tormenting hell fire , sithence they being purged by the bloud of their Lord , are deliuered thereby from all torments , and restored to life eternall .

Lastly , see the wonderfull dignity of a true Christian by faith ioyned to Christ ; he hath a good and a great Lord . If they be happy which might alwayes bee about Salomon to heare his wisedome ; how blessed are they rather which belong to a Lord greater then Salomon ? whoe are in such sort the Lords as they be lords , euen freemen , friends , and brethren to Christ , fellow-heires , Priests & Kings to their God , through Christ , Reueh 1 , 6.

Tim.

From the ninth verse which ( as you said ) doth set downe the acquisition , or how Christ got his vniuersall dominion oner all the faithfull , what things doe ye collect thence for our instruction ?

Silas .

I collect these doctrines : First , that Christ dyed truly and indeede , hauing his soule for a time violently separated from his body , whereof as the Sacrifices and Sacraments of the old Testament , namely the Paschall Lambe was a Type , 1 Cor. 5 , 7. So the Lords Supper a Sacrament of the new , is a liuely representation in distributing the bread apart from the Wine , and in the breaking of the bread , there is a signification of his painfull passion . Secondly , it was not so necessary that he should die to satisfy diuine Iustice , according to Gods eternall appointment , and most iust threatning , Thou shalt dye the death , Gen. 2 , 17. and to fulfil the prophesies & types of his death , and Legall sacrifices : but it was as needfull he should raise himselfe from the dead , because his death had not otherwise profited vs , either by merit or efficacy . For by this meanes he both declareth himselfe to be absolued from our sinnes , which he bare that hee might iustisy vs , Rom. 4 , 25. and to be conqueror of death and graue , yea and to become fit to exercise that dominion and victory which his death had purchased . For being dead , he could not be victorious , so long as himselfe seemed to be conquered , neyther could he rule ouer the liuing , except he had beene made aliue ; and he liueth for euer , that he may for euer gouerne his people , which are heere distributed into two sorts or rankes , 1. [ the dead , ] that is such as had departed this life from Adam vnto Christ , and 2. [ by liuing ] such are vnderstood as then did liue , or should liue from thenceforward to the end of the world .

Now , albeit Christ being risen , haue absolute power which he practiseth generally ouer all men good & bad , euen ouer the diuels , as it is written , All power in heauen and earth is giuen mee , Math. 11 , 27. and 28 , 18. which agreeth with Phil. 2 , 9 , 10. yet Paul extends his dominion in this place , no further then to beleeuers , ouer whome Christ doth rule for their saluation in a peculiar manner by his word and Spirite , as ouer his owne peculiar people , whose comfort and instruction the Apostle in this Text purposely intendeth .

Heere is then the thirde Doctrine of this verse , that Christ dyed and rose not in vaine , but to this end , and to this very cause , to get a soueraignty ouer all the Electe , which either had liued , or did then , or should afterward liue in the world ; all which , by good right , are subiect to him , as to their Lord , to be ruled and kept vnto saluation in heauen . Which as it teacheth the Church of both Testaments to be but one , vnder one Lord of both : and that it comprehends vniuersally the Saintes before the law , vnder the law , & vnder grace ; all which make one bodie , and one family , whence the Church is intituled Catholike : so withall we learne , that the benefits of this Lord , as remission of sinnes , righteousnesse , adoption , saluation , &c. reach no lesse to such as wer before Christ , them to them , who since Christ do liue , Ro. 3 25. Hebr. 9 , 15. And moreouer , that they which be alreadie dead in his Faith , shall certainly be raised to heauenly glory , for so much as Christ is not Lord of the dead ( as they bee dead ) but as they are appointed to be aliue , for he is the Lord of all the liuing , Math. 22 , 32.

Furthermore , that there is great comfort vnto all the true seruants of God , inasmuch as both in life and death they haue a mighty and louing lord to care for them , to preserue and safegard them till hee haue crowned them . And finally , by this consideration they ought to keepe themselues from mutual discords and dissentions , liuing together in a peaceable and brotherly fashion : which as it is agreeable to the minde and will of their Lord , so it will tend much to his honour , and to the credite of our Christian profession : and that especially , if remembring that they are vnder his authority and rule , they take not leaue to liue as they list , but to his will and honour who hath brought them out of the power of darknes , to whom for sin by the righteous iudgment of God , they were enthralled and captiuated , Acts 26 , 16. Let them studye to serue him whose they are , after Pauls example , Acts 24 , 23. and follow his counsell , 2 Cor. 5 , 5. Hee died and rose again , that henceforth we should liue , not to our selues , but after his will that dyed for vs .

DIAL . V.

Verses 10 , 11 , 12. But why doest thou iudge thy Brother ? Or why doest thou despise thy Brother ? For we shall all appeare before the iudgement seate of Christ . For it is written , I liue saith the Lord , &c.

Tim.

WHat is the drift of this text ?

Silas .

To perswade the Romanes and in them all other Christians to concord about indifferent things by three new Arguments . First , from their condition , in that they are equals , being all Brethren ; and equals may not mutually iudge each 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 . What is meant by Iudging .

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 them 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 Communion : 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 whom 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 Vse . 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 7. things confiderable by this text , about the last iudgement . 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 , Acts 17 , 31. 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 1 Cor. 15 , 25 , 26 , 27 , 28. 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 Howthe place of Esay , cited by Paul , is to be vnderstood 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 . The corporal superstitious bowing of the knee to the letters and 〈◊〉 of Iesus name , ( for they do it not to the Lord , or to Christ , or to Emanuell , ) is not to be proued by this Text. Diuels haue no material keees , yet they also must bow . 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 haue 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 from 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 of speech , one selfe-same word vsed in seuerall sences . First , in il part , for condemning others vncharitably , then in good part , for examining our selues , and pondering our owne actions , so to order them , as no offence come thereby ; wee may not iudge others , but we may & ought to iudge our selues , these be not contrary , 1 Cor. 11 , 31.

Tim.

What is our Docrine from these words thus expounded ?

Silas .

That after our conscience is by good reason conuicted Doctrine . of any sinne , we must striue to leaue it , and vse it no more : so Paul speakes heere [ Let vs no more , ] though ye haue beene bold to iudge and condemne one another for these indifferent matters ; yet now that ye haue heard so good and manifest reasons against it , from the dignity of your Lord , and his office of Iudgeship , hencefoorth do it not . The reasons heereof are first , when wee liue in sinne after knowledge , it is the greater sinne , Iohn 9 , 41. Iames 4 , 17. Secondly , it draweth greater wrath and punishment , both temporall and eternall , Prou. 1 , 29. Luke 12 , 47. He that knowes his Maisters will , and doth it not , shal be beaten with many stripes . God bare with the Israelites in their ignorance ; but when they had sinned stubbornly after sundry warnings by his straunge workes , hee sent strange plagues amongst them , 1 Cor. 10 , 5 , 6 , 7. The examples of Gods iudgements against the Old world , Sodomites , 〈◊〉 , the sonnes of Ely , against Corazin and Bethsaida , all of them warned by Noah or 〈◊〉 , by Moses , by Ely , and by Christ , doe confirme this truth , that it is daungerous to continue in sinne after warning .

Thirdly , sinnes against knowledge , are the high-way to the sinne against the holy-Ghost ; for though euerie sinne after knowledge , bee not that vnpardonable sinne ( which hath knowledge ioyned with malicious hatred of the knowne trueth of saluation by Christ ) yet it is a step and degree thereunto .

Tim.

What is the vse of this instruction ? Vse .

Silas .

To exhort euery one to beware chiefely of such sinnes , whereof he hath beene admonished and clearely conuicted . For , if our loue to our bodies bee such , that wee carefully auoide such things as we know are wont to hurt them , how much more ought we to shew foorth this care for our soules ? For if ciuill Iustices , Maisters , & Parents , will more seuerely strike where their warnings be despised , let not vs thinke that God will forget such as neglect his admonitions , but will wound them deeply first or last that goe on in knowne sinnes , as himselfe threatneth , Leuit , 26 , 21 , 24. I will walke stubbornly against them , that walke stubbornly against me . Oh , that this in time might bee considered of such as haue beene often and many wayes aduertised of their faults , yet are so farre giuen ouer , as they vse no endeauour for the forsaking of them , & do not enter into any care or course of amendment .

Tim.

What is heere meant by [ a stumbling blocke , and occasion of falling ? ]

Silas .

They be speeches borrowed from earthly things , and translated to spirituall , as from high-wayes , wherein Interpretat . stones and blockes do lye to make men stumble and fall , or from snares and nettes of Powlers and hunters : they signifie euery thing that hindereth in the course of godlines ; either quite turning vs away from religion ( which is meant heere by falling , ] or causing vs to goe on lesse chearefully , which is called heere [ stumbling blocke : ] and when the Apostle saith [ put not , ] the meaning is , that we giue no manner of offence , neyther small nor great to our Brother , either to make him flye whollye from Christ , or to trouble him neuer so little . For this place speakes not of a passine offence , which is taken where none is giuen , as the Pharisies and Scribes which were offended with the doctrine and myracles of Christ , Mat. 15 , 12. and as worldlinges now are grieued with Magistrates , Ministers , and others for doing their duties , for their zeale against vices ; which beeing good things , ought not to scandalize any , and do offend none but ill mindes ; But of an actiue scandal , which is an offence giuen , when some euill is not secretly either spoken or done , but openly contrary to Gods Lawe , or when our liberty in things indifferent , is vnseasonably vsed , by the which others are made the worse , lesse godly , and honest . For as a stone or block , so an offence must appeare . An horrible crime whilst it is vnknowne , it is an offence to God , & hurts the committer , but no offence to others to hurt them , till it be manifested .

Tim.

What is our Doctrine from this place ?

Silas .

That all Christians must carefully looke to this , that they neuer be a iust occasion of sinning to any man , either by words or deedes , to hurt the saluation of any , or by building them vp vnto sinne by our euill examples in our sayings or dooings . For first , this is against the commandement of God , 1 Cor. 8 , 9 , 10. and 10 , 32. Secondly , it puls downe heauy iudgements on our selues , Math. 18 , 8. Better a Milstone were hanged about our necke , &c. The world is full of examples of such as haue beene grieuously plagued of God , for being authors and occasions of sinne to others , as Gen. 3. the History of Adam and Eues fall , the Serpent punished more then Eue , and Eue more then Adam . Iezabel more plagued then the Iudges and false witnesses , which accused and killed Naboth . Ieroboam for making the Israelites to sin , more punished then the Israelites themselues .

Thirdly , it is against the example of the blessed Apostle , 1. Cor. 8 , 13. Fourthly , by offence giuen wee breake the rule of charity , which shunneth the greeuances & hurt of euery man , and studieth how to foster , help , and strengthen euen the weakest . As in a naturall body the stronger member succoureth the feebler , or as a Phisition or Chirurgion tenderly handleth a diseased or pained party : so loue is maruailous chary not to trouble or doe the least harme to the soule of any Christian brother , Rom. 14 , 15. Fiftly , by offence giuing , wee sinne against our neighbour while wee beate , nay wound his weake conscience , ( which is great cruelty ) procuring him by our example to allow or doe some thing whereof in his conscience hee was not resolued , or which he knew he ought not to do , had not we made him to stumble , 1. Cor. 8 , 12. Nay by our offence we destroy our brother so much as lyeth in vs , and become very butchers & murtherers of our brothers soule , ( eyther wholy driuing him away from the faith , or discouraging him : ) and what a matter is this , for so slender a thing as meates and drinkes & daies , or such like indifferent things , to bee the death and slaughter not of the body but of the precious soules of men ? Rom. 14 , 15. Lastly , this reacheth not to our brother alone , and to his destruction , but euen so high as Christ the head and Lord , against whome wee sinne in wounding or hurting any member or seruant of his , 1. Cor. 8 , 12. There is that straight coniunction betweene Christ and the faithfull , that the good or the euill offered to them redounds to him . Mat. 25 , 45. Also how can wee by our offence giuen , make voide the fruite and force of Christs death , towards our brother offended by v , ( so much as we may , and no thankes to vs if it bee not so ) what other thing ( I say ) can this be then to sinne against Christ , by plucking from him one whom he hath so dearely bought ? Which ought not to bee vnderstood as if any effectually redeemed by the death of Christ , and by faith ingrafted in him , could indeed perish , ( as Huberus & many Lutherans teach ) for this is most firmely to be held ( as Augustine saith , ) That none of the predestinate can vtterly fall away from grace , for then Gods election should be frustrate , and Christ vntrue , who saith , It is vnpossible , Mat. 24. And his loue changeable , Iohn 13 , 1. His couenant broken , Iere. 31 , 32. Christs intercession vnauaileable , Iohn 17 , 15 , 20 , 21. Gods wisedome decelued , his power and goodnesse ouercome and vanquished by mans sinne : all which are not onely absurd but impossible , howbeit in respect of mans weakenesse , ready to fall , euen as a young childe , or a sicke person soone ouerturned : and the extreame power and malice of Sathan , that like a Dragon is able to shake and pull downe Cedars , euen strong ones , if God permit . And lastly , in regard of the great & dangerous temptations and scandals which sore tempt vs ; it is true that the beleeuer may be destroyed , and when any offence is giuen them , then what lyeth in the party that put the blocke in his brothers way , hee casteth his brother downe headlong to eternall destruction : but the mighty God with his hand vpholds all his , not from falling but from falling away .

Tim.

What duties may this doctrine of offences teach vs ?

Silas .

It instructeth vs to know that such things as in respect of their nature bee not euill , and which otherwise we might doe , yet if they proue scandals and hurts to our brethren , we ought to shun them as things sinfull and vnlawfull : for that meate which may be eaten if no offence follow , to eate it with offence is euill to him that doth it , Rom. 14 , 20. and the like we are to iudge of all other indifferent things , that accidentally by the scandall annexed to them , they cease to be indifferent , and pollute him that doth them with offence . Secondly , here is an admonition to all Christians which openly commit grosse sinnes , and by their example teach others to doe the like . Also to parents , Maisters and all Gouernors , which in the presence of their inferiors haue spoken or done wicked things , or foreslowed good duties , as prayer , reading , &c. edifying them in iniquity by such naughty practises , and by sins of omission , that betimes vpon the former reasons they moue themselues to hearty repentance , for the scandall and offences they haue set before others . For seeing Christ hath said it , Woe must bee to such by whom offences come , except such as giue them be truly humbled , turning to God , & desiring forgiuenesse of his mercy , fully purposing to walke without offence heereafter : for certainely they shall feele the curse of God , which doe giue occasion of harme to the soules of heedelesse men , seeing a cursse is threatned , Deut. 27 , 18. Will God poure his curse and vengeance on them who make the blinde stumble to the hurt of his body , & wil he not much more do this to soul destroyers ?

Tim.

Now that we haue done with the doctrine of offences , and proued it by reasons both forreigne , and bred in the Text , let vs heare what we are to learne from the obiection in the 14. verse , and first what it is ( to be perswaded through the Lorde Iesus ? )

Silas .

Through the Lord Iesus , signifies not the merit of his death ( as some thinke , ) for before the time of his passion , nothing was vncleane in his owne nature , but either 1. generally through Adams sinne , which polluted all , or 2. morally by intemperancie and ryot , or 3. Ceremonially prohibited , as certaine Beasts vnder the Law , or 4. scrupulously and superstitiously of such as doubt of the lawfulnesse of lawfull meates . It signifies therefore , by the teaching and instruction of Christ , by whose spirit he knew and was perswaded ( not probably and couiecturally , as the word is vsed when the Scripture speaks of other mens faith and constancy , as Rom. 15 , 14. 2 Tim. 1 , 5. Heb. 6 , 9. ) but certainly , infallibly , and assuredly , so as he knowes it could not be otherwise . In which sence , the word is vsed when a man speakes of his owne Religion and saluation , as Rom. 8 , 20. For euery man knowes best his owne heart , and those things that himselfe hath receiued of God . 2 Cor. 2 , 12.

Tim.

What is our Doctrine hence ?

Silas .

That Christian faith is not a bare opinion or a 3. Doctrine . doubting , thinking a thing to bee so , but an vndeceiuable certainty of that wee doe beleeue , containing in it these three distinct things . First , a sound distinct knowledge of the thing beleeued , [ I know . ] Secondly , a firme perswasion , strongly assuring the heart . Thirdly , a confidence , resting and reioycing with satisfaction vnto our mindes , surely looking to enioy that we beleeue .

Tim.

What Vse is to be made of this doctrine ?

Silas .

That ignorant Christians , who do either hate Vse . knowledge , or seeke not for it ; also the wauering minded , which do not rest with any gladnesse in the promises of Christ , they are quite destitute of Faith , what socuer they thinke of themselues . And they doe falsly teach the doctrine of faith , who deny to it infallible certainty . And lastly , it is a good token both of the being and growing of faith in a Christian heart , the more firmely and strongly it doth apprehend and sticke to the word . Moreouer , from the 14. verse we are taught , that the Papists defile & pollute Gods creatures to themselues , because they iudge them to be vncleane , for meates bee as they are esteemed , vncleane to him that thinks them so . Of the purity and impurity of meates , we shall say more in verse 20.

Tim.

Then in the meane time , expound and collect the instructions from verse 16. the last verse of our text .

Silas .

It hath a new argument to disswade from giuing offence to the weak in our christian liberty about meats , thus . We may not do ought which may cause our Christian liberty to be euill spoken of ; but for the strong to eate with offence to the weake , it wil cause our commodity to be euill spoken off : therefore offences ought to be auoided . For exposition of the words , howsoeuer by your good or commodity , some vnderstand their faith , or hope of glory , or godlinesse ; yet the matter in hande which is to direct to the right vse of christian libertie in middle things , and the comparing this Text with 1 Cor. 10 : 29. wher that is stiled Liberty which here is phrased Good , doth clearely open this place to be meant of this liberty which might be ( blasphemed , ) that is , reproched and euill spoken of , and Christ also by it , of two sorts of persons . First , of our infirme and weake Brethren , who ( not knowing but that Moses Lawes , touching certaine meates prohibited , and difference of dayes , were still in force ) might by the vndue & vntimely vse of this liberty ( by such as had better instruction , and knew that Iesus in his death , had abolished those Leuitical shadows ) be brought to mislike Christ and his Gospell , as contrary to Moses , and to open their mouths to reproach this Christian liberty taught by the Gospell , and so to fal off againe from the Faith which they had before submitted vnto .

Secondly , by strangers who were without the Church , and might say ; Lo these are the Christians , they cannot agree , one holds one thing , another the contrarie , what concord is this ? what a Religion is this ? As our Papists by our home diuisions , take occasions to blaspheme our Religion , forgetting their own domesticall contentions in more and waightier mttters . See M. Doctor Halles Booke intituled the Peace of Rome , which is nothing lesse then at vnity in it selfe , yet vpbraids diuision to vs .

Tim.

What may we learne from hence ?

Silas .

This teacheth , that Christian liberty is a blessing , seeing it enfreeth vs from the yoake and bondage of ceremonies : therefore we owe thankes to God for it , that we may freely and lawfully feed on such creatures , as Salomon in all his glory , might not touch without sin . Secondly , such as do striue and differ about things indifferent , do open and loose the tongues of friends and enemies , to reproach our good , and our Gospell , and our God . Oh that Gath and Ascalon had neuer hearde of the diuisions of Epbraim and Iudah .

DIAL . VII .

Verse 17. For the kingdom of God is not meates & drinks , but righteousnesse , peace , and ioy in the holy Ghost .

Tim.

WHat containes this Text ?

Silas .

A new argument to disswade the strong from striuing about the vse of meats , and such things to the offence of the weake . The argument is more forcible then any of the former . It is this , the kingdome of Heauen stands not in these indifferent things , therefore wee may not with the scandall and destruction of our Brethren contend about them . In which reason , the Apostle seemeth somewhat closely to insinuate vnto the rebuke of the : strong , as if they had beene too eager and earnest in these externall matters , placing piety , and pleasing of God in them , as if all our good and happinesse had depended on them ; not so ( saith Paul , ) the kingdom consisteth in more waightie things , as righteousnes , peace , and ioy in the Spirit ; and not in such outward indiffrent matters , as meates and dayes , and the like , which in no whit appertaine to Gods worship and mans saluation . The parts of this 17. verse bee two ; the one affirmatiue , the other negatiue . In this latter , it is denied , that the kingdome of God is meate and drinke ; in the other , it is affirmed , that it is in righteousnesse , peace , and ioy . The holy Ghost ( who as an efficient cause ) distinguisheth worldly righteousnesse , peace and ioy , from that which is both Religious and Christian , comming not of the Flesh , but from the Spirit , being in spirituall , not carnall things ; and therefore , the fit and meete matter of the Kingdome of GOD , which consisteth not of this world .

Tim.

Interprete the words , what signifies the [ Kingdome of God ? ]

Silas .

Amongst sundrie acceptions , there bee two especially , whereof I now make vse . First , the estate of grace , whereby Christraigneth in our hearts by his Spirite : this is called [ Kingdome , ] because it is the enterance into , and the way vnto the Kingdome aboue . Secondly , Kingdome signifieth the estate of glorie and blisse in heauen , where because God shall fully reigne in his Saints , and immediately ; not as heere vnperfect and by meanes of the word : therefore it is tearmed also , and more cheefly the Kingdom of God . I see nothing against it , why the Text may not bee expounded in both these sences , without wrong to phrase , or circumstance , or scope . For following the first sence , putting kingdome for that grace whereby we are reconciled to God , or able to please him , then the meaning is ; that since there is no necessity of meates to this purpose , as to bring vs to Gods fauour , and make vs acceptable to him , 1 Cor. 8 , 8. ( which teacheth , that meates nor drinkes make vs neither more nor lesse acceptable vnto God ; ) therefore there ought to be no difference about them , to the scandall one of another ( especially if wee embrace the latter sence ) our saluation is neither hindred nor furthred by meates and drinkes : therefore a folly it is to contend about these things which shall not bee necessarie in the kingdome of heauen , as one saith ; nor of any vse in our celestial conuersation , ( as Origen writeth ) nor the things that must bring vs to heauen , as Chrysostom speaks , nor the cause of our reigning there . There is a Synecdoche in these tearmes of meates and drinkes , for they are put for all other things of a middle Nature ; whatsoeuer they be , they do no whit at al belong to Gods worship now , or mans felicity heereafter , being simply considered in themselues .

Tim.

What are the Doctrines to bee learned out of the first part of this verse thus opened ?

Silas .

Euen this , that things that be indifferent , are of no necessity vnto the seruice of God , or sauing of our soules . The proofes heereof , first from authority of Scripture , Mat. 15 , 11. 1 Cor. 8 , 8. Heb. 13 , 9. 1 Tim. 4 , 4. 8. According to these Scriptures , our English Church hath iudged these meates , &c. to be vnnecessary in their own Nature , either to holinesse or happinesse , the cleare light of the word hauing taught vs : as the words of the statute be , An. 3. of Edw. 6. that one day , or one kinde of meate of it selfe , is not more holy , pure , or cleane then another ; and that no meates at any time , can defile any Christian , and that all meates are lawful , so they be not vsed in disobedience and vice , but be receiued with sobrietie and thankesgiuing to God , and sanctified by the word and prayer : therefore , howsoeuer with a ciuill abstinence at certaine seasons is well commanded , and ought accordingly to be practised : yet no Religion is to be placed in such abstinence from meats : whereof this reason may bee rendred , that by meates neither is the heart strengthened in grace , or polluted with sinne , made neyther wiser nor better , holier or happier .

Tim.

How then doth the Apostle reck on vppe gluttonie and 1 Cor. 6 , 9. drunkennesse amongest the sinnes which barre vs from Gods Gal. 5 , 21. kingdome ? and on the other side , seeing murther is a Capitall sinne , and men may commit it vpon themselues by Fasting and Abstinence , how may it then be truly saide , that the kingdome of God is not meates and drinkes ?

Silas .

It is true , that by excesse in meates and drinkes , the Kingdome may be lost , 1 Cor. 6. 10. Galat. 5 , 21. but meates and drinkes themselues taken , or not taken , doe not exclude vsfrom in the kingdom , nor giue vs enterest vnto it . Howsoeuer the abuse , by the defect , not vsing them at al , or in the excesse , vsing them intemperatly , may and doth deserue damnation , and will certainly draw it vpon the heads of all such which repent not of their immoderatenesse about these externall thinges , yet a man doth not please God , or shal be saued , because he eateth Fish rather then Flesh , and drinketh Beere , and not Ale .

Tim.

Shew vs what vse Christians are to make of this doctrine .

Silas .

It serues for confutation of the Manichees , affirming Vse . some meates in their owne nature to bee euill , as Flesh , Egges , Milke , and Wine , saying of Wine , that it is the gall of the Prince of darknesse ; dishonouring the Creator , and 〈◊〉 this Text , which plainely faith The Kingdom of God is not meates . Also , the 〈◊〉 their 〈◊〉 . fellowes , who defend , that it were as good to eate and deuoure a soule , as to eate things that had bloud and life .

These put sinne and damnation in meats euen directly : and so do the Papistes indirectly , and by necessarie consecution . For whilst they doe auouch in worde and writing , that howsoeuer no creature is impure by creation , but so confesse all to bee good which God hath made : yet that to eate flesh or white meates at certaine time , as Lent , Ember Weekes , Fasting daies , &c. is a matter against Religion displeasing to God , yea a mortal ( that is , in their construction ) a heynous sinne , and no lesse fault then to kill a man : holding them for best christians , which doe put most Religion in abstinence from meates , which they reckon as a thing not acceptable alone , but meritorious and satisfactory to Gods Iustice , both for themselues and others ; & all vpon this pretence to tame the flesh , which in the meane time they pamper with manifold delicacies , great prouokers of lust . What is this else , but to fulfill the prophesie of the Apostle , 1. Tim. 4 , 2. in hypocrisie and coloured wordes to make all meates vncleane at some time , and to some men at all times , as if meates were the Kingdome of God , or if the kingdome were to be won or lost by meates or drinkes ?

Tim.

What other Lesson from these words ?

Silas .

That meates and whatsoeuer other indifferent things are more slight , then that Christians ought to contend about them : for seeing they are no parts , either of Law or Gospell , what reason haue Christians to dissent for them ? Indeed for such things that please or displease God , as precepts of the Law , promises of the gospell , faith , and obedience , towards God , we are strongly to stand , and earnestly to contend for such things , Iude 3. whereof we haue Paul for example , Galat. 2 , 11. What may wee iudge then of those Papistes and Protestants , which chafe and fret for neglect of a humane Ceremony , being colde and carelesse about Christian duties , tything Mint , and Annice , and neglecting greater things of the Law , stumbling at strawes , and leaping ouer blockes ? Also what folly to make such adoo about titles , precedencie , and such other toyes , as if Heauen did lye vpon it . This very distinction of things vnnecessary to the kingdome , and necessary , well and duely considered , would cut off diuision and debate among brethren ; who howsoeuer there may be some reason for differences , about the inheritance and their fathers goods , yet for chips and feathers to contend , may argue lacke of wit or good will or of both .

DIAL . VIII .

Verses 17 , 18 , 19 , 20. But righteousnesse peace and ioy in the holy Ghost . For whosoeuer in these things serueth Christ is pleasing to God , and approued of men . Let vs then follow &c.

Tim.

WHat doth this text containe ?

Silas .

First , the condition or parts of Christs kingdom , which consisteth not in meates or in other externall things , bur in things inward and spirituall , ( to wit ) righteousnesse , peace , and ioy , such as come from the Holy-Ghost and are not carnall , nor can bee lost , verse 17. Secondly , a reason from the effects , thus ; In these things we serue Christ and please God , but the kingdome of God doth stand in seruice of Christ , and pleasing of God ; therefore righteousnesse , peace , and ioy , are necessary to the kingdome , and not meates , verse 18. Thirdly , a conclusion , that sithence peace is one part of religion and of the kingdome , therefore by all meanes Christians are to imbrace that , and to put away strife about other vnnecessary things , verse 19. But least wee should thinke that euery kinde of peace should bee followed , hee adioyneth thereunto edification , verse 20. An edifying peace is to be followed , and whatsoeuer belongs to it , as charity , forbearing , concord , forgiuing one another , meekenesse , and all other furtherances of peace be diligently to bee sought for . Vnto this edifying peace there is set against it , as opposite , destroying contention . Fourthly , an answere vnto a secret obiection : But seeing all meates are pure , created and granted of God as lawfull to vse , why should it not be good for me to eate of all meates , whatsoeuer become of other men ? Not so saith Paul , for though al meats be good , yet they bee not good to him which eateth with offence to his brother , verse 20.

Tim.

Now expound and tell vs what is meant by [ righteousnesse , peace , and ioy ? ]

Silas .

Righteousnesse signifies iustice imputed , or of the Righteousnes person beeing absolued from sinnes , and accepted righteous through faith in Christ . Secondly , inherent iustice , righteousnesse of workes , or that which the Scripture calleth sanctification or holinesse of life , begun in such as are Peace . iustified by faith . Peace signifies inward peace of conscience , quieted in respect of reconciliation with God , and remission of sinnes : also outward concorde with the brethren ; this beeing a fruite of inward peace of the soule , as that followeth iustification by faith , Romanes 5 , 2. By Ioy . ioy is vnderstood the sweete motion of a Christian soule cheered vp and made glad , partly by present sence of Gods loue shed into the heart , and partly out of hope of the reward to come , Rom. 5 , 3 , 5 , 6. Of this ioy Christ saith it is not taken away , Iohn 14. And Paul , that it makes ioyous in tribulation , Rom. 5 , 3. Of these three ye may reade at large before , namely in the Dialogue vpon the beginning of the fift Chapter . The Holy-Ghost is added here , both to note the efficient cause of Christian righteousnes , peace , and ioy : also to distin guish Christian righteousnes , peace , and ioy , from that which is worldly and carnal , grounded vpon earthly thinges , and being also vnconstant .

Tim.

What is the doctrine from these words ?

Silas .

That things which be necessary to the kingdome Doctrine . ( that is , to religion and saluation ) they bee spirituall and inward things , such as by the Holy-Ghost are wrought in the soule , as namely iustification by faith , peace of conscience , ioy in the Holy-Ghost : which is not so to bee taken , but that charity , repentance , godlines , meekenes , patience , temperance , truth , goodnesse , fidelity , &c. doe belong to the kingdome . But these three are heere named , as chiefe , and cause or ground of the rest , which bee vnseparably linked to these . For iustifying faith as a glorious Lady , after her doth draw a traine of Christian graces , which alwaies be where faith goeth before , as Ruth would be whersoeuer Naomy was : and righteousnesse of workes containeth all vertues in it . Also the ministry of the word , prayer , and Sacraments , though externall things , yet they haue relation to these spirituall things , whereof they be the helping causes or instruments to beget or increase , and so belong to the kingdome . The reasons why the kingdome standeth in such spirituall things is , God beeing a Spirite , Iohn 4 , 24. the things of his kingdome must bee spirituall , and sutable to himselfe whoe is the King . Secondly , his kingdome is not of this world , Iohn 18 , 36. therefore not in worldly but in inward & heauenly things his kingdome consists .

Tim.

What is the vse of this doctrine ?

Silas .

It serues to prouoke all men with all endeuour to seeke after righteousnesse , to haue their sinnes forgiuen them , to be partakers of Christs iustice , and to worke righteousnesse , leading a iust life , to get the blessing of an appeased and pacified conscience , and a ioyfull heart vnder hope of glory , without which we haue no fellowship with the kingdome , no part in saluation : and let all such as haue receiued grace to beleeue , and by their faith doe receiue the iustice of Christ to bee their owne , and are regenerate to liue iustly , hauing peace with God and men , reioycing vnder the hope of glory , though but in a weake measure and with much imperfection ; Let them I say , much comfort themselues , and continually praise the God of heauen , which hath imparted to them such thinges that are so necessary to true religion and eternall saluation . Thirdly , heere is a reproofe to such as be earnest in externall slight things , and neglect the chiefe matters , yea of such as rest in generall knowledge , profession , outward reformation of life : some delight in the worde and in the brethren , in a certaine zeale against superstition and prophanenes , in the cōmnuication of the mysteries , &c. which be good things yet such as others haue had and very many haue , who neuer set foote within the threshold of the kingdome , whereof a man or woman shall neuer become a true member so long as they lacke regeneration , and the fruites thereof , righteousnesse , peace , and ioy .

Tim.

What other incouragement to labour for these things ?

Silas .

That not by these things ( as if wee could merite by them : for they are effects of grace , not causes of the kingdome ) but in these things we serue Christ and please God : to serue Christ is by faith and obedience to cleaue to him . After this manner Christ will be serued , and God will be pleased , and both wee and our doings will bee accepted of him , if we fetch righteousnes from Christ alone , drawing from him and his promises matter of sound tranquility and in ward cheerefulnesse , indeuouring to liue vprightly and godlily . Now what should wee study rather to procure , then that we may serue Christ our Redeemer , and please God our Creator and preseruer ? for it is the end of our creation , redemption , and conseruation , to serue and glorifie Christ , and to please God . Therefore how earnestly should these things bee striuen for and searched after , which doe inable vs to honour and please both God the Father , and Christ the Sonne ? See how much they are deceiued , which in popery doe place the seruice of God and pleasing of Christ for the most part , in outward rites and ceremonies deuised by themselues , whereas the Sacrifices of the law , and the ordinances of the Gospell beeing seuered from these inward things , are abhorred of God , Esay 1 , 13 , 14 , 15. Mat. 7 , 22 , 23. Gods owne holye institutions are no whit auaileable to serue & please Christ , nay they be an abhomination if they bee not ioyned with faith , &c.

Tim.

But why doth hee say they are approued of men which haue these things , seeing the world hates Gods children , and thinke the worse of them because they loue and obey Christ , as Caine hated Abell , and the Iewes and Pharisies in the Gospell for that reason condemned Christ and his Disciples ?

Sil.

Yet euen wicked men are compelled to approue & sometime to honour them which are crowned with these gifts of the Spirit , as the Philistims and Hittites , Abraham and Dauid ; and the Egyptians , Ioseph : and Herod , Iohn the Baptist ; and Pilate and the Centurion , Christ : & Foclix reuerenced Paul : Howbeit in our Texte , are meant men of sincere iudgement . These will alwayes accept & commend , and giue good testimony to the faithfull , as Enoch had a good report , so had all the faithful , Heb. 11. Learne hence , that wee may not vtterly contemne the iudgement and witnesse of men , Rom. 12 , 17. Howbeit in order , we must begin at the approbation of GOD , to seeke that most and first , Math. 6 , 33. and asterward the allowance of men . He is not the seruant of God , which either pleaseth men , rather then God , or God without all care of men : God first , and for himselfe ; Men after , and for God .

Tim.

What are we to learne from verse 19 ?

Silas .

First , that we must pursue peace with our Brethren , that is , seeke it with vehement desire , not coldly nor carelesly , seeing peace pertaineth to Religion and saluation , it must needes be eagerly followed after , after the example of Abraham , exercising and hunting after peace with Lot , and of Dauid , who sought to liue peaceably with all men , Psal. 120. whose counsel is , we should follow peace , Psal. 34 , 14. Haue peace with all . See Rom. 12 , 18. Secondly , as we loue peace , we must get and look after such things as belong vnto peace , euen all graces which be Parents to breed , or Nurses to foster peace , as milde speech , courteous behauiour , forbearing reuenge , pardoning errors , passing by offences , interpreting of doubtfull thinges to the best part , soft aunsweres , direct silence , or whatsoeuer else may cause or confirme peace .

Thirdly , we must beware of the quite contrary , of all things which may be hinderances to peace , as hatred , enuy , desire of reuenge , fiercenesse , busie medling , debate , strife , whispering , backbyting , and tale-bearing , &c. as a sword point , or as a Scorpion , so are these to be auoyded of them that loue peace . Fourthly , Christians are to embrace such peace as tends to edification . We are Gods house and Temple , 1 Cor. 6 , 19. 1 Cor. 3 , 9. 2 Cor. 6 , 16. As in a naturall building , many workemen ioyne their labout together , to perfect one building ; so Christians must with ioynt care , diligence , and study , do such things as make men better , more godly and religious , more strong in Faith ; and this is to edifie , which principally pertaineth to the Ministery , Eph. 4 , 11 , 12. yet reacheth euen to professors , who as liuing stones , must strengthen and helpe one another to Godward .

There is a peace in euill , when persons agree in superstition , heresie , in vnrighteousnesse , theft , and cruelty : as Note this . Simeon and Leui brethren in euill , Herod & Pilate against Christ , the false Apostles against Paul , agreed . This is a wicked peace , it tends not to edifying in godlines , but to destruction , and maketh men fall from God , and become worse and worse , and therefore is to be abhorred . Zachary ioyneth peace and truth . Zach. 8 , 16. Peace and holinesse put togither , Heb. 12 , 14. Peace and edification in this text . Thus the Scripture sets our bounds for peace which we may not passe : a necessary and holy contention , is to be preferred to an impious peace .

Tim.

What are we to learne out of the 20. verse ?

Silas .

Namely , that our Brothers faith and saluation , ( which be the worke of God ) ought to be so deare to vs as we ought not to ouerthrow it by our offensiue eating . For howsoeuer all meates bee pure and lawfull in theyr owne nature , and by Gods ordinance , yet our eating is euill if the peace of the Church be troubled , or edification hindered , or offence giuen to such as be weak . Where indifferent things cannot be vsed , but with disturbance of Christian concord , with losse of peace amongst Brethren , with hurt and destruction to the infirme , with scandall & offence , then they cease to to be indifferent , and the vse of them is euill , as Illyricus and Paraeus teach from this place .

Tim.

Whether are we to abstaine from eating flesh , if we bee in the presence of a superstitious Papist , who makes conscience of it , least we offend him ?

Silas .

If such a Papist be simply seduced by others , and hath had no meanes of knowledge by instruction and doctrine of the word , then there is the more regarde to be had of him : he is first to be shewed in good fashion , that all creatures are good and lawfull at all times , and nothing in it selfe vncleane , but to them that thinketh it so , or which eateth with offence against his conscience ; these make meates which bee pure , to be vnpure for vse to themselues .

Secondly , if it bee an vnderstanding Papist , then the case is altered : for there is great difference betweene a weake Iew , and an obstinat Romanist . First , because such an one is not to be held a Brother , as I haue proued before , chap. 12. and we are commanded to auoyde giuing offence to such as be brethren . Secondly , these meates , as flesh of all kinds , and white meates were neuer forbid by Moses Law , as those were which the vnskilful Iewes made conscience of . Thirdly , these Papistes haue had time enough , and meanes enough also , to haue learned Christian liberty ; it hath beene demonstratiuely proued , that there is no religion in difference of meats , but they wilfully shut their eyes against the light that shines in their face ; and therefore offend not out of ignorance & infirmity as the Iewes did , but out of malicious stubornnesse , which we are by no meanes to cherish .

Tim.

But what shall we say , if a Protestant well instructed in his liberty , yet ready to take offence to see flesh eaten of them which are healthfull , being done against the Kings Lawes ?

Silas .

Better neuer to eate flesh , then to eat with scandall of thy Brother . For if hee now be moued to eate against his conscience , by seeing thee to eate , then hee is destroyed by the vntimely vse of thy liberty . Howsoeuer we haue learned , that we neede make no Conscience of the thing it selfe , beeing indifferent ; yet the Princes commandement in a thing of a middle nature , especially being giuen for good ends , profitable vnto the common-wealth , bindes the conscience by vertue of that generall precept , Honour the King : and let euery soule bee subiect . Contempt of authority , breach of wholesome lawes , ioyned with euill example to imbolden others to transgresse , are faults which displease God , and defile the conscience , and deserues punishment both temporal and eternal . How humane lawes , binde vnto sinne , see Dial. on Rom. 12 , 5.

DIAL . IX .

Verses 21 , 22 , 23. It is good neyther to eate flesh , nor to drinke , nor any thing whereby thy brother stumbleth , or is offended , or made weake . Hast thou faith , ( or thou hast faith ) haue it to thy selfe before God , happy is hee which condemneth not himselfe in that which he alloweth . And hee that doubteth , &c.

Tim.

WHat is contained in the 21. verse ?

Silas .

The conclusion of the former exhortation to the strong , that in the vse of meates they giue no offence to the weake , and so generally in the vse of all indifferent things ; which in themselues are good and lawfull , but beeing done with offence are euill , tending to destroy the worke of God . Hauing saide this in the former verse , that eating with scandall is euill , now on the contrary he concludes , that to forbeare eating or drinking or doing any thing else which may offend is good , as that which makes to edification and peace .

Tim.

What is meant heere by good ?

Silas .

The positiue is put heere for the comparatiue , good for better ; as if he should say , it is more pleasing to God , and more to the edifying of our neighbour , and for the peace of the Church , to abstaine rather then to eate with offence .

Tim.

Why doth hee mention heere not onely flesh , but wine and euery other thing ?

Silas .

First , to make the instruction more generall and large , also to teach that in things simply necessary to life , we are not to forbeare them , though others bee offended ; as if one should take offence at our eating bread or drinking beere , whereby our life is maintained : but for some kinde of flesh and wine , or whatsoeuer else it is which we may be without and yet liue , wee are bound in case of offence to refraine such things , at least for a time , till such as do stumble be better perswaded by instruction .

Tim.

Is there any difference betweene stumbling , beeing offended , or being made weake ? or 〈◊〉 they signifie one and the same thing ?

Silas .

Howsoeuer some distinguish them and vnderstand ( by slumbling ) that which elsewhere is called the wounding of the weake conscience , being troubled & not knowing what to hold or doe , 1. Cor. 8 , 9. and ( by being offended ) a quite falling away or breaking off from the faith or Gospell , which is called before to bee destroyed , yerse 15. and to perish , 1. Cor. 8 , 11. and ( by being made weake ) that which before in verse 15. was in other tearmes saide to be grieued . ( Of which distinction there may follow this good obseruation , that so soone as wee see the conscience of our brother begin to wauer by our actions , it is our duty to cease & giue ouer ere it come to be wounded and wracked ; ) yet for my part I doe rather iudge that one and the selfe same thing is signified heere by the heaping vp of diuers words , namely thereby the better to insinuate that great heed , care , and circumspection be taken , ( as he saide before verse 13. ) that no stumbling blocke or occasion of sinning bee put in our brothers way , which might be eyther by making them doe that which they saw others doe with a wauering minde ; or causing them to detest the faithfull , as prohaneners of Moses law , by going against his prohibitions in vse of dayes and meates .

Tim.

What instructions may we take from this verse thus opened ?

Sil.

Heere is laide foorth the condition of weake Christians , which lacke the knowledge of the word : such are apt to stumble like blind men , & like sicke persons they be weak , ready to trip and to fall vpon euery occasion . This must serue to humble the infirme and weake of iudgement , & stirre them vp to seeke for more store of grace , and light of knowledge , to be able to walke more firmely .

Secondly , it is much better in case of offence , to sorbeare our liberty in things indifferent , then to vse it , as the saluation of a Brother , is a farre more precious thing then the nourishing of our flesh or body . Also , thereby we preferre peace and edification to our pleasure .

Tim.

In the 22. Verse , what is meant by Faith , [ Thou hast Faith , ] for with M. Beza , I had rather reade these Wordes by way of concession , then by interrogation , Hast thou faith ?

Silas .

Faith signifies the knowledge and perswasion of our liberty in indifferent things , as verse 14. in his owne example he expounds it . These words contain another secret obiection , in the behalfe of the strong , thus . I know and beleeue my liberty which I haue by Christ , that nothing is vnpure to me , why should not I prosesse it in words , and expresse it in acte , without respect had of others ? This Obiection the Apostle answeres first by granting , Thou hast this Faith , I yeeld it vnto thee . Secondly , by distinguishing thus : Haue thy faith vnto thy selfe , in thine owne Conscience , but expresse it not to the hurt of thy Brother , ( for this must be vnderstood necessarily ) enioy thy knowledge to thy edification , but vse it not to anothers destruction .

Tim.

What then , shall my Faith lye hid and be smothered ?

Silas .

No ( saith the Apostle ) haue it [ before God , ] approoue it vnto him , vse it so , as one that knowes he must giue an account of it before God , and comfort thy selfe in it in his sight ; and be thankfull to him for that knowledge which he hath giuen thee , and that is fufficient in this case . Thou needest not make any ostentation of it to the hurt of thy brother : let it euen be enough to thee that God knowes thy faith . This is like vnto that precept of Christ , Math. 6 , 6. Thy Father that seeth in secret , shal reward thee openly , As in some cases , and sometimes , wee may hide our Prayers , so the profession of our faith , lest we boast vnto the danger of others .

Tim.

What then , is it lawfull for Christians to dissemble their Faith and profession of it ? Will it bee sufficient in time of persecution , to haue Faith in his heart before God ? Howe then hath Christ commanded vs , to confesse him before men ? Also see Rom. 10 , 10. where both faith and confession , are required vnto saluation .

Silas .

Our Apostle heere speaketh neither of generall Faith by which we beleeue the whole word both of Law and Gospell ; nor yet of iustifying Faith , whereby wee receiue Christ , or the promises of Christ vnto saluation , but of a particular faith , whereby we beleeue something to be lawfull . Secondly , euen this particular faith ( which is a perswasion of our liberty in indifferent things ) is then onely to be concealed , when it cannot bee professed and practised , without offence and scandall vnto our weake brother . Not the profession then , but the vnseasonable hurtfull profession of this faith , is heere prohibited . Heerewith agreeth the iudgement of Chrysostome vpon this place : This text ( saith he ) is not to be vnderstoode of the faith of doctrine , but of that which appertaineth to the argument in hand , namely , the Faith about things indifferent . Touching the former faith ( saith hee ) it is written , With the Mouth confession is made to Saluation . Againe , He that denieth me before men , before my Father will I deny him . This faith is oppressed , if it be not expressed ; but the other faith about middle things is then subuerted , when it is vnseasonably shewed .

Tim.

Tell vs now what the Apostle doth in the rest of the Chapter to the end thereof ?

Silas .

Hee giueth three short and pithy rules to direct both strong and weake , in the vse of things indifferent : The first concernes the strong onely ; the second the weak onely ; the third them both : The first is set downe by way of acclamation , O blessed is the man which condemneth not himselfe in that which he allowes . Touching the vnderstanding of which rule note , that Apostle speakes first touching a mans condemning himselfe , and not beeing condemned of others , or making themselues worthy to be condemned of others . Secondly , he speaketh of condemning and allowing in the same person , not of disallowing in another what he persormes in himselfe . Thirdly , hee is to be vnderstood of one and the same instant whereby one man in his iudgement condemneth , and in his practise alloweth one and the same thing . The summe then of the rule is thus much , that hee is indeede a happy man whose practise in outward acte agrees with the inward iudgement of his conscience . More plainely thus : In conscience to be perswaded , that a weake brother is not to bee offended by vndue and vntimely exercise of our liberty , so to allow this , as by no contrary deede to condemne it , it is the happinesse of a man not to bee accused of his heart . Let all men striue for this happy condition , after the examples of Iob , chap. 27 , 6. and of Paul , 2 Corinth. 1 , 12.

Tim.

What is the second Rule which belongs to the weake ?

Silas .

He that doubts is damned if he eate , because hee eates not of faith , that is , not beleeuing so in his heart , as hee shewes in acte . The rule more at large is thus much : that such a one is guilty of sinne , hurts his conscience , and offends God , which eyther eates or doth any thing else with a wauering doubtfulnesse , and not beeing well perswaded , whether they doe well or ill , please God , or displease him . A Christian which will please God and keepe his conscience pure and vnspotted , must be able to discerne of that which he doth , whether it bee lawfull or vnlawful , according to that which is written before , Let euery man be perswaded in his owne minde : to doe a thing which is good , and yet do it doubtingly , ( the minde beeing tossed too and fro with diuers reasons ) doth pollute the action to him that doth it , and makes it to be sinne , lacking right rule , and end : for it is neyther gouerned by knowledge of the word , nor done to Gods glory . Let men therefore learne to resolue of their deeds before they acte it , and enterpise nothing so long as ones conscience and minde is doubtfull , what he may doe : for so long our deeds cannot be referred to Gods praise , and this very thing is enough to make it sinfull ; for it is sinne whatsoeuer misseth of the due end .

Tim.

What is the third rule ?

Silas .

That it is sinne whatsoeuer is not of faith , where He meaneth by faith an vndoubted certainety of minde , 〈◊〉 〈◊〉 of the truth of God , 〈◊〉 . the word [ faith ] cannot bee interpreted of conscience , for this interpretation is against the beginning of the 23. ver. for if there faith were alone with conscience , the meaning then should be , haue a conscience in thy conscience , which is absurd . Secondly , wicked men and 〈◊〉 haue a conscience but no faith ; also hereticks faith is no faith , yet they want not conscience . Thirdly , weake ones eate without faith , for to the strong onely is faith ascribed , verse 22 : but not without conscience , 1. Cor. 8. and 1. Cor. 10 , 29. therefore faith and conscience are not all one . I expound it therefore both of that speciall faith which is the knowledge of our liberty , but chiefely of Christian saith , or the faith of Christ , without which neither our persons nor actions please God , Heb. 11 , 6. This is the faith which is grounded vpon the word , and giueth certaine direction both what we are to beleeue and doe : the workes then of all Infidels and naturall men are sinfull , though glorious for shew , and good for substance ; because they come not from faith , and whatsoeuer comes of 〈◊〉 will is good morally , but not spiritually . Also this admonisheth all Christians as they will keepe sinne out of their workes , to vndertake all things by the leuell of the word ; bee sure it bee written and found there , and then haue trust and affiance of acceptation by Christ , doe it that God may bee pleased and honoured . Wicked men ( saith Chrysostome ) delight in that which themselues inuent , but the faithfull measure all by the word , whether they thinke , speake , or do . They shewe themselues to bee but hickscorners and cauellers which to ouerthrow this wholesome doctrine of gouerning our whole Christian course , and euery step of our way , to heauen , by the word of Faith , doe most childishly alledge , that then for the taking vp of a chippe or a straw , &c. we must haue our warrant from the Scripture , which we say is our mistris to teach vs Religion and all maners , both faith and life , 2 Tim. 3 , 15 , 16.

Any thing that is of saluation to be beleeued , as an Article of Faith , or practised as a seruice of God , or done as a duty to God , to men , or to our selues , wee are to haue our warrant either from the expresse worde , or by some necessary deduction and consequence from it : for it teacheth all truth of godlinesse , it conuicteth all error in religion , it reprooueth all vice , it instructeth in euery vertuous way . The wayes of the young man ( to whom for his youth some liberty might be allowed ) yet be not cleane and pure , except they bee purged and ordered by the word , Psal. 119 , 9. which how is it a Lanthorn to our feete , and a light to our steps , if there be any part of our Christian faith and conuersation , for which it giueth not direction ? For if it be so perfect , as it hath sufficiency to enable the man of God to euery good worke of his calling how much more men of other vocations ? Worthily then haue the ancient Doctors of the Church ( as I haue tofore shewed ) honoured the worde of Scriptures with this commendation , that it is Regula Religion is & morum ; Magistra Fidei & vitae : norma Controuer siarum & canuersationis . For what imperfection can be in that word which hath bin inspired by a Spirit of infinite wisedom ? Would the most wise and good God leaue to his Church but halfe a rule , a lame & maimed Canon ? which should be supplied by decrees and traditions of men , by good intentions of our owne ( as they are called , ) by direction of reason , by suggestion of euery mans conscience ? As our Romanists would haue [ Faith , ] in this text , to be vnderstood of the perswasion of euery mans conscience ; so as an Heathen and Infidell doing that which in reason & conscience he iudgeth right , that cannot be sinne : but whatsoeuer any doth ( beleeuing it in his conscience to be lawfull ) that is a good worke , and pleaseth God . If this were spoken of a conscience , and of reason grounded on the word of God , it were well ; but being generally vttred , it is not well : for the very Gun-powder Traitors made conscience of their doing .

The conscience is made good by the knowledge and Acts 15 , 9. faith of the word , without which , there is no right and Titus 1 , 15. godly vse of our reason . By benefit whereof , howsoeuer we may doe things naturally or morally good , yet not spiritually good , so as God be pleased . For it cannot be , that any worke of ours bee pleasing to him , till the person be reconciled and pleasing : and this is not done otherwise , then by being engrafted in Christ by Faith , in whom God is well pleased , Math. 3. verse last . Heb. 11 , 6. Though we do not say , that the making and ministring good Lawes , education of Children , reuerence of Superiours , succouring of Parents , speaking truth , keeping promises , defending their countrey , &c. in Paganes and prophane Christians be sinfull , but rather vertuous acts , An Infideil is 〈◊〉 of sinne , because he dooth his workes not of faith , or to the end for which he should , and he doth them with an vngodly will . ( if we respect the substance of the thing done , ) yet if we regard circumstances ( as that they were done not vnto a due end , or out of a good minde , and for the persons of the dooers were not of Christ ) so they were sins , and displeased God . Thus Origen : it is turned into sinne , whatsoeuer good the wicked doe , because they are not done in faith . And Augustine : Vertues must be iudged not by actions , but by ends ; and vnbeleeuers doe nothing to a right end . Againe ( saith he , ) There is no good worke , where there is no faith . Aug.

CHAP. XV.
DIAL . I.

Verses 1 , 2 , 3. We which are strong ought to beare the infirmities of the weake , and not to please our selues . Therefore , let euery one please his neighbour in that which is good to edification , for Christ also would not please himselfe , but as it is written , the rebukes of them which rebuked thee , fell on me .

Timotheus .

WHat Coherence hath this Chapter with the former , and of what parts doth it consist . Also what bee the Contents and summe of this Chapter ?

Silas .

After a graue exhortation in Chapter 14. vnto strong Christians which were confirmed in the Doctrine of the worde , to applie Order and partes of the Chapter . themselues to such as were weake in knowledge , by taking from them matter of offence by the vntimely vse of their liberty in thinges indifferent : Nowe in the 15. chapter , he so knitteth & shutteth vp that perswasion , as he passeth from the particular to the general , exhorting the stronger sort louingly to beare with the weaknesses of their brethren in all those thinges , wherein they had neede to be supported ; after Christs owne example , who out of his deepe loue succoured both Iew & Gentile . After this done , hee excuseth himselfe for writing vnto them with such freedome of speech , shewing that he did that for good ends , and according to his office of an Apostle , which hee diuersly and greatly magnifies . Then hee promiseth to come vnto them , telling them what had letted him hitherto , namely , his weighty businesse , and a charge put vpon him by the Churches , to carry almes to the poore Saints at Ierusalem . Lastly , hee earnestly requesteth their prayers to God for him . These be the Contents of this present Chapter , and coherence with the former . Now the parts of the whole Chapter be two . First , an exhortation , continued to stirre them vp vnto Christian loue , patience , and concord , vnto ver. 14. Secondly , the conclusion of the Epistle , which containeth three things . First , an Apologie of his writing , to v. 22. Secondly , a promise of his comming , vnto verse 30. Thirdly , a petition for their prayers , vnto the end of the Chapter .

Tim.

What is the scope of this our Text ?

Silas .

To perswade brotherly charity towards the weak , to beare with all their infirmities both in Faith and maners . This dutie of charity , is first propounded in two precepts . The first , to beare with the infirme : the second not to please our selues . This is negatiuely set downe , the other affirmatiuely .

In the other three Verses following , hee confirmeth his precept by two reasons : one by the end of our gifts , which is , to strengthen the weake , verse 2. the other , is from the fact of Christ , who pleased not himselfe , but vs in bearing our infirmities , which is prooued by a Testimonie out of the Psalme 69 , 9. and verse three : And least this authoritie might seeme not to bee fitly alleadged , or to belong to vs , therefore in verse 4. hee layeth out the generall vse of Scriptures to be for our learning and life .

Tim.

Interprete the wordes , and tell vs what is meant by strong and weake ; Also by infirmities , and bearing with them ?

Silas .

Strong or mightie , signifies Christians of better knowledge and more pure life , such as were better taught , and of greater holynesse . Note that he putteth himselfe into the number of the strong [ Wee , ] not out of ambition , but in truth as it was ( for he had extraordinary gifts and reuelations ) to set himselfe for an example of his owne doctrine , the better to mooue others to doe that which they perceiud him to do before them . As Gedeou in the Iudges 7 , 17. saide to his men : so euery Minister should say to his flocke , What ye see me do , that do yee . There should bee a sweete harmony betweene the words and workes , teaching and dooing of a Pastor . See Acts 1 , 1. Phillippians . 4 , 9. By weake are meant the feeble , not in body but in minde , being inferiour to others in knowledge and godlinesse . And though the worde Englished ( infirmities , ) do reach to all weaknesses both in state by want ; in sexe , as of women ; in bodye , as by sicknesse and old age , all which we are to beare with others in pittying and releeuing them as we may ; yet here are to be vnderstood spiritual weakenesses ( not great vices and open crimes , murther , periury , adultery , &c. ) as errors in Doctrine , which be not against the foundation , ignorance in some truth , forgetfulnesse , &c. also sudden passions of anger , griefe , &c. and faylings or slips in life which do not ouerturne honesty of maners , as some rash and ydle speech , &c. these be called infirmities , that is , the sicknesses and maladies of the Christian soule , which is shewed to be weake by them . To beare these infirmities , it is a speech borrowed from the frame of mans body , where the bones ( which be the strongest parts ) doe beare vp the flesh and other weake partes ; or else from buildings , where the pillars do beare vp the burthen of the house . See 1 Kings 5 , 17. and Reuel. 3 , 17. where beleeuers are called pillers .

Tim.

What is our Doctrine from this first precept thus opened ?

Silas .

First , that all spiritual weaknesses are waighty and heauy burthens to be borne : as young children and sicke persons are burthenous and troublesome to such as attend them : so infirme Christians which haue errors and fraileties , are vnto such as liue with them ; they are such a burthen as one takes vp with griefe , and layes downe with pleasure : such as haue much to deale with them , feele it to be so to their great molestation .

This doctrine serueth both to humble the weak to walke Vse . in more lowlinesse , and to labour for more strength , that they may bee lesse irke some and grieuous . Secondly , it warnes the stronger sort , that they haue cause to pray for much patience and power , to bee able to beare such cumbersome burthens .

Tim.

What is the next doctrine from these first words ? Doctrine .

Silas .

That it is a duty ( not a gratification , curtefie , or indifferent thing , which neede not bee done ) for such as be more fully instructed , to sustaine or beare the vnskilfull , and persons of meane guifts . This duty of bearing hath in it these soure actions : First with patience to suffer . Secondly , with compassion to pitty and pardon imperfections . Thirdly , with wisedome to admonish . Fourthly , with loue to correct and reproue , that they may be healed . The reasons of this duty be these : First , we are members one of another . Secondly , we haue one neede of another in some things , as in other things they haue need of vs . Thirdly , we must doe as we would bee done too . Fourthly , lawe of nature teacheth stronger to helpe weaker , as it is done in a naturall body . Fiftly , the law of God commands to lift vp our neighbours sheepe beeing fallen into a ditch , much more is this to bee done to a feeble brother that falleth into any sinne . Sixtly , the weake in faith , are like to the sicke in body , and who would not pitty and helpe such as cannot helpe themselues ? They are like to little children which stumble and fall , and such who would not take vp ? Did a Samaritane kindly intreate a wounded Iewe , and should not wee kindly respect a weake brother ? Oh let vs then in loue consider one another , & with true repentance for that which is past , let vs henceforth with all our might striue against selfe-loue , impatience , fiercenesse , pride , cruelty , and vncharitablenesse .

Tim.

Come to the second precept , and tell vs what it is not to please our selues ?

Silas .

Not wholy or onely to seeke our owne commodities with neglect of that which may be pleasing or beneficiall to our brother . Hence wee learne that it is a sinne for a man to satisfie himselfe with contempt of others , to foreslow what may be profitable vnto others , being altogether giuen to attend that that pleafeth our felues . For first , this is against the nature of charity , which seeketh not her owne things , 1. Cor. 13 , 5. Againe , it is contrary to the practise of blessed Paul , who pleased not himselfe , that he might profite and please others , 1. Cor. 9 , 19 , 20 , 21. & Chap. 10. verse 33.

Tim.

But what reasons doth the text affoord vs why wee should satisfie and please our neighbour as well as our selues ?

Silas .

One is from the ende why God hath giuen more knowledge and greater guifts vnto some : ( which is the good and edification of our weake neighbours , ( that is , to make them stronger and better in faith and piety ) therfore hath God giuen to some greater and more graces , to direct and support such as haue fewer and lesser . As in a naturall body the guifts of the most excellent parts are giuen them to conduct & comfort the more feeble members .

Tim.

What is the vse to be made of this lesson ?

Silas .

First , to exhort the strong , as they desire not to Vse . misse of the right end and vse of their guifts , in all meekenesse and loue to accommodate themselues to the more ignorant , to instruct and amend them . Also it warnes the weaker , not to looke that others do condescend and yeeld vnto them further then will tend to their good and edification , eyther to bring them to Christ , if so be they strayed from him , or to confirme them in his faith and religion , if they stand and abide in the truth .

Tim.

Come to the argument taken from Christs example verse 3. What is meant by not pleasing himselfe ?

Sil.

Heere is an ( ellipsis ) it would be supplyed thus : not himselfe but vs , ( and not vs but his Father . ) The meaning is he spared not himselfe , to doe good to others , hee refused no shame nor smart to procure vs eternall case and glory : being in his estate poore , in his name reuiled , rayled on : in his body whipt , pierced , wounded , crucified : in his soule filled with anguish , sorrow , heauinesse , astonishment , horror : he being Lord of all , yet seruant to all , most blessed , yet made a curse for sinners . This was foretolde in Psalme 69. 9. which to bee well fitted to Christ , appeareth by comparing this text with Iohn 2 , 17. By rebukes or blasphemies are meant not onely reprochfull words cast vpon God , which no lesse greeued Christ then if they had beene laid vpon himselfe , his Fathers contumelies were as greeuous to him as his owne : but by a Synecdoche of the part , one hainous sinne of blasphemy or reproch is put for all kinde of sinnes , which are so many contumelies , reproches and ignominies against the maiesty of God : these all fell vpon Christ by the eternall decree of his Father , who so appointed it , 1. Peter 1 , 20. and the voluntary obedience of the Sonne so willing to haue it , so submitting to his Fathers pleasure and command , Phil. 2 , 8. He had al the sinnes of all the elect in the world laide vpon him alone , that he as a common pledge and surety might beare them , and by bearing be made a propitiatory sacrifice to purge them , and satisfie Gods iustice for them , as it is written , Esay 53 , 4 , 5 , 6 , 7. The iniquities of vs all were laide on him , also Iohn 1 , 29. This is the Lambe of God that taketh away the sinnes of the worlde , also Iohn 10 , 15. Hee laide downe his life a ransome , 1. Pet. 2 , 24. He bare our sinnes &c. which is all one with our text , verse 3. The rebukes of thee sell on me .

Tim.

What is our doctrine from hence ?

Sil.

That Christ in Scripture is set out not only as a redeemer , but as an example of good life , as of beneficence , 2. Cor. 8 , 9. Of forgiuing trespasses , Ephe. 4 , 33. Of mutuall loue , Ephe. 5 , 23. Of a free and constant confeision , 1 Ti. 6 , 13. and 2. Tim. 2 , 8. Of suffering the Crosse , Heb. 12 , 2. Of fidelity in his function , Heb. 3 , 2. Of meeknesse , 1. Pet. 2 , 21. and 3 , 18. Of lowlinesse , Phil. 2 , 5. and in our texte of patience and charity in bearing reproaches . Our Lesson then hence is , that it is Christians duty to treade in the steps of their Sauiour Christ , and walke as hee gaue example , 1 Iohn 2 , 5. For we are vn worthy to bee counted Christians , if we professe him in name , and bee not like him in workes . If he be our Lord indeede , like worthy seruants we must striue to do , as hee giues vs example , Iohn 13 , 15.

Tim.

What Vse to be made of this point ?

Silas .

This reprooues such as wil protest they beleeue in Christ , and are his seruants and followers , yet do not conforme their actions after his patterne , neuer thinking to liue as Christ liued ; forgetting and neglecting such a perfect and noble president , to whome the more nearer men do come in holinesse and loue , more like they be to God , and neerer vnto perfection . Also , it condemnts such heretickes , as made of him but an exemplary Sauiour , to giue vs example to liue so , as we may at last come to saluation . For he is so to vs a patterne , as hee is our Highpriest too : he suffered , and by his paines and death redeemed sinners , giuing himselfe a price , his bloode a ransome , to set free such as were vnder sinne , death , and Satan . By our Text it is plaine , that then hee became an expiation to cleanse our greatest sinne , euen our blasphemies ( not lesser sinnes onely , ) when hee also shewed foorth a worthy example of louing and patience , who being creator and King of glory , yet bare so much and heauy things , would teach vs ( beeing his seruants and creatures ) to beare a little , and some smaller matters in our neighbour . Let vs shame with our mouth to cal him Lord and our Redeemer , except we finde our hearts willing to do as he hath done . Nor euer let vs looke to haue him our Sauiour , except we make him our Sampler .

DIAL . II.

Verses 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13. For whatfoeuer things were written afore time , were written for our learning , that we through patience and comfort of Scripture , might haue Hope . Now the God of patience and consolation , grant you to bee like minded one towards another in Christ Iesus , that yee may with one accord and one minde , glorify God , euen the Father of our Lord Iesus Christ . Wherefore receiue ye one another , as Christ also receiued vs vnto the glory of God .

Tim.

SHew what be the parts of this Text , then interpret the words of euery verse seuerally , with the Doctrine and vse of them .

Silas .

This Text containeth first a secret obiection with the answere . The Obiection is thus : Yea , but the place in the Psalme , belongs to Dauid , or Christ , and not to vs . Vnto which hee aunswereth , that it is a bad consequence . For it so concerneth them , as it was deliuered to writing for our learning also . Secondly , a petition vnto God for vnity or agreement in doctrine and wils , verses 5 , 6. Thirdly , the first exhortation in verse 1. is rehearsed with the two Arguments from Christs example , verse 7. which example is applied first to the Iewes , verse 8. then to the Gentiles , verse 9 , 10 , &c. whose vocation is proued by many Oracles of Scripture , vnto verse 13.

Tim.

Now returne to verse 4. what is meant by thinges written afore time , and to what Vses serue they ?

Silas .

The Books of the old Testament , Moses , Psalmes and Prophets . The vses to which they were ordayned , are particularly many , but generally two . First , doctrine or learning , which is the foundation or roote , whereon the other fruites do rest and grow . Secondly , life or practise of manners , as ( patience ) by which Christians in their warfare and wrestling against their enemies , are armed and enabled to endure without being broken in minde , or fainting through euils .

The next is Consolation , which stayeth their mind in the full confidence of Gods assistance , and a good issue . Thirdly , Hope , which is an expectation of heauenly glory . There be other ends of Scripture , as to work all graces , to reprooue , to exhort , to conuict : but these be the cheefe named heere , to confirme men in faith , patience , and hope of eternall life . Now because the Scripture as an instrument workes these guifts , therefore heere they be called patience , comfort , and hope of the Scriptures , teaching them and causing them : To which purposes forsomuch as the new Testament serueth as well as the old , being all inspired by one Spirite , therefore the Apostoticall writing howsoeuer not then extant , yet this sen tence reacheth vnto them also .

Tim.

What he our lessons from the words thus opened ?

Silas .

First , we learne that there is nothing in the whole Scripture idle or superfluously written , but the whole and euery part hath fruite and edification in it , not onely to such as liued vnder the old Testament , but to such as liue in the Church in all ages ; neyther onely is it written for the profite of Nouices , ( as some hereticks auouch , ) but of the most perfect : all men one and others may learne from thence , and be the better for it . The reason is , because the Reason . counsell of the most wise God , his treasures of knowledge are opened therein , so far as concernes mans saluation . Also it was ordained and inspired for the profite of the whole Church , 2. Tim. 3 , 17. Euery sentence of Scripture hath in it matter of some profitable instruction .

Tim.

To what vse serueth this first instruction ?

Silas .

First , it serueth to distinguish these sacred books from all other which haue some vanity , superfluity , or curiosity in them , something to be cut off as needlesse . And againe , though they teach other behouefull and lawfull knowledge and sciences , yet helpe not to instruct vnto saluation ; whereas the Scriptures haue nothing which may be reiected , but is all necessary and wholesome , informing men sufficiently in things of eternall life , Iohn 20 , 31. 2. Tim. 3 , 13.

Secondly , it checks the arrogancy of such as helde the olde Testament to haue onely temporall promises , and of the Manichees which reiect the old Testament as vaine and vnpertinent to vs : likewise the Saduces which admitted onely Moses bookes : likewise of Libertines , which sticke to certaine pretended reuelations , despising Scripture as written for nouices and weake ones . And of the Papists , whoe affirme that there was an higher doctrine ( then the Scripture hath any ) to feed perfect ones , ( their Church traditions forsooth : ) whereas the Apostle Paul putteth himselfe in the number of such as may learne from the Schoole-Maister ( the Holy-Ghost ) who indited the Scriptures , though he had beene rapt into the third heauens . Thirdly , it reproues such prophane persons , which eyther reade not at all , or else reade Scriptures to passe away time , as they reade Liuy or Chronicles for story , without consideration of further sruite thereby to be gotten .

Lastly , it exhorts all Christians to reade them with this minde , to bee edified , asking still of themselues , what may I learne by this , or how doth this appertaine to me ; oh that euery one would doe it . It were greatly to be wished that as God hath giuen his written word for spirituall soule instruction and comfort , so euery one would study , reade , heare , and preach them with this sincere heart to see and obserue what makes for the making of them wiser or better . For certaine it is , that such haue the kindly and sauing vse of Scriptures , as turne euery branch of it to the furthering of them in godlinesse and doctrine , or in good life and manners . The end of Scripture is practise as well as doctrine , we reade and heare to learne , and wee learne to know , and we know , to the end to liue thereafter . Practicke knowledge is the very marke and end of Philosophy which wold haue speculation to end in action ; much more it would be so in diuinity , where blessednesse is promised ( not for doing ) but to dooers . More especially , let Gods messengers which are to teach scriptures to others , be here warned , that their part is in handling Scripture , ( if they wil be free from the grossest sacriledge ) not to conuert the Scriptures to serue vnto vaine glory , ambition , worldly preferments , carnall ostentation , placing eyther themselues or other men , ( a thing too common , and common ( that is vncleane ) euen a great and horrible pollution of the sacred word , to accommodate it to such prophane purposes ) but to the edifying of the hearers in faith and piety , to that end denying themselues , and deliuering the word in that simplicity in which it was left vs by the holy Ghost .

Tim.

What other thing do we learne from this 4. verse ?

Silas .

The difference betweene the patience , comfort , and hope of the Heathens , Papists , Worldlings , and true Christians , who haue these graces from the Doctrine and faith of Scriptures , which is the mother and Well-spring of them . Christians therefore be patient , comfortable , and hopefull , because they beleeue the doctrine , which teacheth God to be the author of afflictions , ( not fortune or the will of men : ) and that as the causes be iust and equall to correct , humble , & mortifie his Children , so the 〈◊〉 will be glorious , in declaration of his owne speciall goodnesse and power , helping in extreamities , and working for best to his , and for the aduancement of the eternall saluation of his owne , according to his own promises , and the experience of innumerable Saints , ( as in Abraham , Iob , Dauid , and Christes case , ) which by proofe haue found how faithfull and good God is in his chastisements , doctrines , examples , and promises , being their worthy pillers . Whereas all vnbeleeuers , whatsoeuer shewe of these graces they make , yet they are but meere shadowes , hauing ( for the ground of patience , ) their owne naturall reason and carnall respects . But of these 3. graces , and the generall vse of Scriptures , reade more on the Dialogue on Ro. 4 , 23. & 5 , 3 , 4 , 5 , 6.

Tim.

Proceede to verse 5. the second part of our Text , and tell vs what God of Patience and comfort meaneth , and what we are to learne from this Prayer of the Apostle ?

Silas .

As he is called in the next Chapter , ver. 20. God of Peace , so heere he is called God of patience and comfort ; because he is the author , approouer , and rewarder of patience , hope , and comfort . And from this prayer we are to learne , that howsoeuer patience , hope , and Christian consolation do come to vs by the meanes of Scripture instrumentally , yet effectually they are from God , as Father of lights , and giuer of euery good gift , Iames 1 , 17. Which must warne both Preachers in expounding , and Christian professors in hearing Scriptures ( renouncing all affiance in their own 〈◊〉 , capacity , sharpnesse of iudgement or wit ) to pray vnto God earnestlie , after the example of humble Dauid , Psal. 119. Lord teach me , Lord giue me vnderstanding , Lord open mine eyes , &c. ) to make his worde efficacious and powerfull , to worke in their hearts such graces as it commends and exhorts vnto . For Paul which planteth , and Apollos which watereth be nothing , but God which giueth the encrease , 1. Cor. 3 , 6. Heerein is the cause , that many without all fruit ; nay with much hurt , do study Scriptures : because they seeke not to God by faithfull hearty prayer for his blessing ; as if the worke done , would make them beleeuers & good followers .

Tim.

What is the thing in this 5. verse prayed for ?

Silas .

It is agreement or consent in wils and affections , each desiring and seeking others good and edifying as verse 2. for it is God alone that makes men to bee of one minde : of which concord , Christ Iesus is made the glue , Cement , and band . As all meanes of peace without God are in vaine , so all agreement which is not founded on Christs Faith and religion , is rather conspiracy , then a concord ; like to the agreement of Simeon and Leuy , brethren in euill , Genes. 49 , 5. or of Absolon and Ach 〈◊〉 , banding against Dauid . Such is the agreement of Heretickes , Idolators , Papists , Turkes , Iewes , Pagans , and wicked men which meete in malice to doe mischiefe , not in charity to builde one another . Of this matter , see Dial. in Rom. 12 , 16 , 18.

Tim.

What doth the sixt verse teach vs ?

Silas .

That the vnion of Christians must be in profession outward , as well as inward in affection , in minde and mouth . Also that such vnity is the rather to bee embraced with all readinesse , because it tendeth to the praise of God , whose pleasure and honour it is , when his children liue louingly and peaceably , as it is to his dishonor greatly , that such as be called brethren and children to God , do hate and striue one with another .

Tim.

Giue vs a briese touch of the 7. verse ?

Silas .

To receiue , signifies charitably to iudge , patiently to beare , louingly to affect one another , that is , the weake , the strong , and the strong the weake . The particle [ As ] noteth quality , not equality ; for what proportion betweene Christs infinite loue , and the finite charity of men ? The sincerity then is pointed at , not the degree and measure , as in Iohn 17 , 21. and Math. 6 , 12. In the last words of this seauenth verse , lieth an Argument perswasorie from the more vnto the lesse , thus ; If Christ receiued vs vnto the glory of his Father ( euen to make vs partakers of so great a benefite as of glorie and immortality in heauen ) with his Father : ( this is the better sence then to say , that Christ either propounded his Fathers glorie as his end whereby he receiued vs , or that wee should receiue one another for the glorisying of God : which both are true , but not so fit as this , that hee did loue vs so far , as to make vs partakers of his Fathers glory ) therefore it followes , that much more we should receiue one another to peace and concord ; which is the fruite of our receiuing to the benefite of his : and therefore if he did such things to enemies , how should not we be ready ( if wee will approoue our selues good Christians ) to receiue friends and Brethren ?

Tim.

How doth Paul proceede in verse 8. to v. 13 ?

Silas .

Paul prooueth , that Christ hath receiued vs in this excellent manner , by a distribution of [ vs ] into Iewes ( meant heere by circumcision ) to whom he ministred by preaching and dying to performe the truth of God , that is , that he might be found true , who had promised vnto their Fathers , Isaac and Iacob , &c. to send them a Messias . And secondly into Gentiles , vpou & towards whom he fulfilled the mercies meant them of God , and mentioned in sundry Testimonies which are heere set downe till verse 13.

Tim.

Now with like breuity obserue the cbiefe doctrines which arise from the eight verse to the 13.

Silas .

First we haue a singular example of rare humility in Christ , who beeing the Sonne of God equall to his Father , yet by taking our nature , subiecting himselfe to circumcision and the whole lawe , by his diligent teaching , miracle-working , his passion painefull and reprochfull , his resurrection victorious , did minister vnto the Iewes his enemies : being made their seruant whose Lord hee was , yet seruant to all being Lord of all . Which should admonish vs of his loue to mankinde , for whose loue and sake he was so abased , comming not to bee ministred vnto , but to minister : so of our dutye in bearing the same minde as he did , 〈◊〉 no seruice how seruile or abiect soeuer , to expresse zeale to God or our brethren , Phil. 2 , 5 , 6 , 7. Secondly , Christ may be a patterne as of low linesse to all , so of diligence and fidelity to Ministers of the word , whose dignity stands not in titles , solemnities , Robes , pompes , processions , papall massing , &c. but in teaching the people constantly and soundly ; also in feruent prayer for them , and example of an holy blamelesse life : for thus Christ in his owne person ministred to the Iewes and afterwards to the Gentiles by his Apostles .

Thirdly , heere is a proofe of that glorious property of God , ( to wit ) his truth , that hee is most true and faithfull of his word , namely because such promises as vpon the fal he made to Adam touching the womans seede , and afterwards to the Patriarkes , concerning the same to come out of their loynes , to make all Nations blessed , were in due time accomplished by sending Christ , borne of a pure virgin , to be a common Sauiour of elect Iewes and Gentiles . Let this moue all Christians to put confidence in him , being so mercifull and true who will not deceiue . Secondly , to imitate his properties , beeing faithful in their words , bargaines , couenants , vowes , and promises . Thirdly , to praise and magnifie him for his free and gracious calling of vs Gentiles to the grace of Christ ; whereof vnlesse hee had made vs truely partakers , we could neyther celebrate and confesse him , as it was sorespoken of by Dauid , Psal. 10 , 50. 2. Sam. 22. Neyther reioyce together with his owne nation the Iewes , called by the Gospell , as was foresaide , Deut. 32 , 45. Nor haue praised God as we are commanded , Psal. 117. 1. Nor haue hoped or put our trust in him , as Esay 11 , 10. except hee had become our Sauiour and redeemer : To whom therefore for his vnspeakeable mercies in visiting the Gentiles , and being their light , be all ioyfull praise and thankes in all the Churches of the Saints .

DIAL . III.

Verses 14 , 15. Now the God of peace , fill you with all ioy and peace in heleeung , that ye may abound in hope through the power of the Holy . Ghost . And I my selfe am perswaded of you brethren , that yee also are full of goodnesse , filled with all knowledge , able also to admonish one another : now therfore brethren I haue written vnto you somewhat more boldly in some sort , as putting you in minde of the grace which is giuen me of God .

Tim.

SHew vs what is done in these verses , begin with the 13. and so goe on to the verses following .

Silas .

In the 13. verse Paul finisheth his exhortatory speech touching loue and concord amongst the Romanes with a short pithy prayer ; wherein hee so declareth his ardent desire of their saluation , as withall , hee insinuateth that neyther they could performe by any power of their owne what hee had moued them vnto , nor yet hee inable them to doe what he taught : But of all his instruction the successe depended wholy in Gods blessing and helpe ; and therefore but requisite that Sermons and exhortations should begin & end with prayer to God , as to assist speaker and hearer to doe their duties well , so to make all prosperous when they haue done . In seeking and suing to God alone , it so checks the inuocation of creatures , as it teacheth the faithfull to resort to God alone for euery good guift . God alone doth both know and fulfill the desires of his children , and it is an honour peculiar to him to be trusted in and called on , Psal. 50 , 15. The matter of his prayer is that wherein he saide , Chap. 14. ver. 17. That the kingdom of God stood : so now he prayeth not , That they might bee filled with meats and drinks , but with peace with God , in themselues , towards their Brethren ; and ioy , that is , encrease of peace , euen spirituall gladnesse of the heart , freed from terrors of Gods wrath , and cheared with the sence of Gods loue in Christ , and hope of glory . [ All Ioy ] signifieth solid and firme ioy , such as lasteth ; not like the vanishing ioy of worldlings , who reioyce in prosperity , and are sad , euen heauy to death in calamitie , as Ionas gourd grew in the day , and dyed in the night : but durable ioy which will not be taken away or quenched with the sharpest crosses . Of this peace and ioy , he noteth the true causes and the nearest ( to wit ) Faith , or the righteousnesse of Faith , a sure grounde of all Christian peace and comfort ; and Hope , which is a sure expectation of all good things needefull for vs , and namely of eternall life . Of which infallible expectation , the mercies and truth of the Father , the regeneration of the Spirite , the merites of the Sonne , be both the fountaine and props . Note further , that of these graces he sets downe the hiest cause , the holy Ghost , by whose power ( that is ) mighty working , they are giuen and encreased vnto a great measure , which is heere expresly begged , [ God fill you , & that you may abound in all ioy .

Tim.

What is the Doctrine of this 14. verse thus interpreted and analyzed ?

Silas .

The first is , that it is God alone in whom Christians Doctrine . are to fixe all their hope and trust : for he is called the God of Hope , not only with respect to the verse 12. or for that he is the author of Hope , engendring all liuely hope , as he is tearmed God of patience , 1 Pet. 1 , 3. but especially for that he is the obiect of hope , being hee in whom alone all hope is to be placed , and that for these Reasons . First , God not onely commands to trust in him alone , but threatneth a curse to such as haue hope & affiance in men , 1 Tim. 6 , 17. Ier. 17 , 5. Secondly , examples of holy Patriarkes and Kings which hoped in God , and were not confounded but deliuered . Our Fathers trusted in God , and were saued ( saith Dauid . ) Thirdly , God besides his mercies , fidelity , and omnipotency , hath infinit means to succour his which relie on him . Therefore let all men trust strongly in God , and renounce all other hopes , either Popish in their owne merits ( a rotten post to trust in ) or worldly , as in horses , friends , riches , &c. which are but vaine thinges to saue a man , Ps. 20 , 7.

Tim.

What is the second Doctrine from this 13. verse ? Doctrine .

Silas .

That godly Christians must labour after the greatest measure of Faith , hope , peace , ioy , and other graces : neuer contenting themselues with any portion , till they be filled and do abound . The reason is , because Reason . such is Gods will , else Paul would not haue asked fulnes and aboundance of God . As couetous men neuer thinke they haue Gold enough , so let Gods childe neuer think he hath graces enough : for he is bound to waxe spiritually , as plants and young children do naturally , and the more grace he hath the more and better seruice shall he do to his God . Also , it is a signe of sauing grace , when it growes and abounds .

Tim.

What vse is to be made of this doctrine ?

Silas .

First , it reprooues such as sweate and take paines Vse . to thriue in the world , but do not so to thriue in grace ; Such also as rest in beginnings , and couet not perfection : Also such as go backwards and fall away . And encorageth all Christians , by all good means of reading , meditation , hearing , prayer , & conference , keeping a good conscience , by right vse of the Lords Supper , to labour after encrease in spirituall things .

Tim.

What is the last thing which we learne from this 13. Verse ?

Silas .

That Faith is the parent of hope , and both togither bring forth sound peace and ioy , and of them all the holy Ghost is head , cause , and worker . And lastly , that Pastors must pray effectually for their people .

Tim.

Passe to the 14. verse , what obserue you therein for edification ?

Silas .

Paul passeth forwards to the conclusion of this Epistle , wherein first he praiseth them verse 14. and then defendeth his writing to them , verse 15. From his commendations of them , Ministers and others learne , that we are not alwayes to exhort and reprooue our hearers , there is a time for praises also ; namely , when the parties vppon our knowledge deserue praise . Secondly , when the thing praised is excellent . Thirdly , if the persons be capeable , ( to wit ) such as will not be puffed vp thereby , but excited more to their dutie . Fourthly , when Gods praise is chiefely aymed at without base flattery , then it is wisedome to praise : for praise is a spurre in the praysed to piety , and witnesseth the charity of the prayser . Our Apostle might haue beene thought to haue beene sharpe , considering former and round admonitions , and somewhat suspitious of the Romanes , hauing so feruently and often prayed for them , as if all had not been well , but farre amisse ; but by his present praises , hee quickens them to godlines , and quitteth himselfe from sinister and vncharitable suspition , whose example is to be followed of Ministers and other Christians .

Tim.

But what is the subiect or matter of his praise which he giueth the Romanes ?

Silas .

After he had louingly saluted them by name of Brethren , to intimate his owne loue , and inciteth theirs , and shewes that he spake not by hearesay or anie ydle report , but of a strong perswasion , grounded onely vpon the profession and effectes of their Faith , which was verie famous thoroughout the Christian worlde , Romanes 1 , 8. then hee prayfeth them in three respects : First , because of their great goodnesse , [ Full of Goodnesse , ] that is , enriched with piety towards God and men , and namely , with mercy and kindnes towards the brethren . Secondly , their excellent faith and skilfulnesse in diuine things , wherein they had attained such a perfection ( not absolute which had no want , for then they needed not mutuall admonition , but such as in this life may bee attained vnto in comparison of others : ) they were perfect in knowledge [ All knowledge , ] but farre from that perfection which is now , and shal be among the celestiall spirits at the last , 1 Cor. 13 , 7 , 8 , &c. The third part of their praise , is ability or gift to admonish each other , being as so many Monitors or masters , such as could see what was conuenient to bee done , ( a wise mans part , ) and put others in minde of their duty .

Tim.

What is our Doctrine from these wordes thus expounded ?

Silas .

That it is a dutie very praiseworthy in a Christian to be able and willing to giue admonition . The Reasons hereof are , first it declareth our obedience vnto God requiring it , Leuit. 19 , 17. 1 Thes. 5 , 11. Secondly , our charity towards the Bretheren which want admonition , whereby they are preserued from sinne and destruction , and wonne to righteousnesse and saluation if they hearken and obey , Math. 18 , 15. which made Dauid desirous to seeke it , Psal. 141 , 5. Thirdly , it is one of the right and holye vses of our vnderstanding and wisedome in the word to apply it to the warning of others , as Col. 3 , 16. Such then as cannot , or list not , or care not to admonish others , loose a speciall praise , bewraying want of the feare of God , and of loue to men : and such as do admonish , let them go forwards the more chearfully , the more commendable this duty is , which Paul had not so praysed but that it is much to be esteemed and exercised .

Tim.

What are we to learne further from verse 14.

Silas .

That there be two graces behoouefull to them , who shall well discharge this duty of admonishing . The first is goodnesse , the second is knowledge : for without goodnesse or integrity of life our admonitions will bee of no force , whilst it may bee saide to vs , Physitian heale thy selfe , and , Hypocrite plucke the beame out of thy owne eye . Secondly , when a man himselfe is blameable , he cannot freely and boldly admonish another : see Rom. 〈◊〉 , 21 , 22. Thirdly , he that would haue hope of doing good in reproouing others , had neede to be vnreprooucable , else what hope hath hee that God will blesse his admonitions ? The other grace required heereto , is a good measure of knowledge to guide vs to see and know wherefore to admonish ; and when , and where , and whom , and by whom , our selues or others ; and in what maner , out of loue and pitty , roughly or mildely , directly or indirectly , openly or priuately , and to what end , & how long till we haue hope , that we cast not pearles before Swine ; and in what words , euen in the words of Scripture , for they haue most authority , and there is no exceptions against them . To these purposes it is no meane wisedom will serue : therefore Paul requireth in such as shall admonish their Brethren , that the word of God dwel richly in them in al ( that is , much and manifold ) wisedome , Col. 3 , 16. And if to this one duty , such and so great skil be needful , then iudge what cause there is for Christians to search and study the Scriptures diligently and religiously , hauing so many other more waighty offices to do in their generall and particular callings .

Tim.

What vse are we to make of this truth ?

Silas .

Hence is matter of exhortation both to the admonishers to furnish themselues with store of knowledge , as they may admonish with power and profit . And vnto the admonished to take in good worth good warninges from their brethren , yea , although not alwayes giuen with such wisedome and loue as were meete : for God is not bound to set a discreete godlye person aworke to warne thee , not alwayes to send an Abigail , a Iethro , &c. but sometime by a poore silly maide or man seruant , our Inferiours both in place , 2 Kinges 5 , 3 , 13. As thou wilt not refuse rich treasure , because it comes through fowle hands : so cast not away reproof and counsel for the folly or faults of him who giueth it . Heare afoole , a knaue , an enemy , if he bring truth and reason ; as wel as a friend , an honest man , or a wise man . Balaam must heare his Asse , else he had dyed for it .

Tim.

But seeing the Romanes were so full of knowledge and goodnes , wherfore did Paul so largely and boldly write vnto them , as if they had beene very obstinate and ignorant ones ?

Silas .

He answereth to this obiection in verse 15. that he did it not to teach them what they knew not , but partly to the end to remember them of things they knew already and might forget : and partly for his function sake which he setteth forth by the efficient cause [ Grace , ] because his Apostolicall authority and gifts were of fauour giuen him being a persecutor . Vpon these causes he had written , not ( somewhat ) that is , some thing , and left out others as necessary , by tradition of Church to be supplyed ( as the great Iesuit dreamed ; ) for the Scripture is perfect : but somewhat must goe with boldely , and then the meaning is , that with some liberty and freedome of wordes , befitting the grauity of the matter , and of my calling . Wherein ye see Paul confessed no fault , but iustified rather his acte , as good for them to bee put in remembrance of necessary things , and meet for him being their Apostle and minister : therefore Bellarmine vnskilfully & vnconsideratly matcheth this with the excuse of the author of the Machabees in his 2. book , ch. 15 , ver: 39.

Tim.

What Doctrines gather ye hence ?

Silas .

Two : the first is , that boldnesse , admonitions & reproofes become well Gods messengers . First for the commandement sake , Es. 58 , 1. Cry aloud , spare not , tell &c. Earnestnes and freedome of speech , is heere inioyned to Gods messengers . Secondly , a Messenger is not onely to do his Lords message , but in maner and forme as he is required . Thirdly , if sin ( like a strumpet ) be bold to appear , why should not Gods Seruants be bold to controule it ? Fourthly , there is great danger if we faile heerein , both to the sinner , Ezek. 3 , 18 , 19. and to the Minister , Ier. 1. 17. Speake to them , or I will destroy thee . It is true , the performance of this , will cause such as loue and liue in the seruice of sinne , to account their reproouers enimies ; as Achab did Elias , and the Galatians Paul ; and obserue all his wayes narrowly , to see if they can haue any occasion or aduantage to accuse or to hurt him : as those places can testifie , where Ministers do with this holy liberty testifie against euils and sinnes : but better to haue all men our enemies , then to haue God alone to bee against vs ; and if we cannot saue others , yet it standeth vs vpon to deliuer our owne soules .

The second Doctrine is , that Gods Ministers are Gods remembrancers , to put the people in minde . For men , euen the best , are forgotful , yea of common and commonly knowne duties : by which meanes they run into great euils . Did not Dauid in his fury against Naball , forgette that he ought not to kill or reuenge , till Abigail remembred him ? And Peter in his feare forget Christes premonition touching the thrice deniall of him , till a Cocke awakened him ? Howe easily then may others let slip out of memory necessary principles and instructions , sithens a godly Prophet and an Apostle did it ? And therefore , if there were no other benefit to be reaped by the publike Ministery , neither for teaching our ignorance , or conuicting our errors , or informing vs in duties , or reproouing our vices , or comforting our faint-heartednes , yet heerein were cause enough why to loue and vse assemblies where the worde is preached , to haue our remembrances stirred vp . As Dauid blessed Abigail , for remembring him , and Peter wept when hee remembred his fall by the crowing of a bird : so it is euery ones duty to embrace and blesse God and his Ministers , for this office done to them .

DIAL . IIII.

Verses 16 , 17 , 18 , 19 , 20 , 21. That I should be the Minister of Iesus Christ to the Gentiles , ministring the Gospell of God , that the offering vp of the Gentiles might be acceptable , beeing sanctified by the Holy-Ghost : I haue therefore whereof I may glory through Iesus Christ , in those things which appertaine to God , &c.

Tim

HOw doth the Apostle proceede in these verses , and what connexion haue they with the former ?

Silas .

Hauing maintained his bolde writing to the Romanes by an argument drawne from his Apostolicall function , ( which being graciously bestowed on him , as ver. 15. imposed vpon him a necessity to write freely and boldly to them , as beeing commanded of God so to doe towardes them , beeing a part of his charge : ) Now in these present verses hee describeth and magnifieth his Ministry sundry wayes , to make it gracious and glorious to the Romanes and other beleeuers : and first it is set soorth by the authority of it ; the author of it is God or Christ Iesus , who immediately and extraordinarily called him , Acts 9 , 3 , 4. to be his seruant , Gal. 1 , 1. and his publike Minister : Not as Magistrates bee , Rom , 13 , 6. but to minister the Gospell , where of God is the author ; to giue attendance vnto holye things , and to worke in the holy seruice of the Gospell , towards the Gentiles , ( as Peter was inioyned to do towards the Iewes . Which maketh much to the commendation of his function , that he enioyed it with a large commission , as to preach to all the Gentiles , and also to haue the [ Gosspell ] that is , the glad tidings of peace and good things to bee the subiect of his preaching , as the Gentiles were the obiect of it : but heerein especially his ministry was exalted , that the elect faithfull Gentiles were as a sacrifice offered by him vnto God , and the Gospell as it were the sacrificing knife , himselfe as an holy Priest to kill , to cleanse and to offer ( not beasts ) but faithfull men vnto God . And finally , the oblation or sacrificing to bee his preaching , doctrine , and admonitions , for the conuersion of soules thorow the Spirite , sanctifying and changing the hearts of the elect , among the heathen .

Tim.

What are wee to learne by this comparison or likenesse betweene the Ministery of the Gospell , and Leuiticall Priesthood ?

Silas .

First , it warnes vs of the great dignity of the ministry , that it is sanctified & consecrated vnto such an holy end as the conuersion of sinners ; which as it is the greatest good , so the function which effecteth it must be of singular worthinesse : Let men honour it as they loue saluation . Secondly , hence we learne that God is much desirous of , and greatly delighted with the saluation of men , for that hee doth account it for a very acceptable sacrifice or offering . Which should serue not a little to encourage both Preachers and professors with exceeding ioy of hart to trauaile , the one in preaching and setting it foorth ; the other in hearing and receiuing the word of God , beeing imployed in such a seruice so pleasing to God , so profitable to themselues .

Thirdly , we are taught heere that as the Sacrifices of the law were then pleasing vnto God , when they were pure and offered vp according to rites of the law ; so Christians doe become an acceptable sacrifice through the sanctifying of the Holy-Ghost , working repentance from their sinnes , and induing them with a liuely faith , that beeing pure and bolye , they might please God through Christ . Though holinesse as a fruite of the Spirite doe please God , yet it is Christ the Mediator which maketh it , and the person in whom 〈◊〉 , to be acceptable .

Lastly , from this 16. verse wee haue wherewith to stop the mouths of the Papists , & prophane worldlings . As for the Papists which obiect vnto vs the want of Priest-hood , and seeme to lament that we haue no sacrifices , &c. we say for our selues that we haue both in our Churches : for our Sermons are oblations , our people be sacrifices , our selues Priests , ( not properly taken , for so they ceased in Christs person , beeing the onely proper Priest and sacrifice of the new Testament ) but improper and metaphoricall , who yet truely and effectually doe by the sword of the worde slay mens brutish sinnes , to make them a sanctified hoast to God . Rather we haue iust cause to lament their case , that hauing thrust out this kinde of sacrifycing by the doctrine , and preaching of the holye Scriptures , warranted by the authority of God himselfe ; they wickedly vsurpe in their Masse , to sacrifice Christ properly euery day , after his example at his last supper , wherin yet he made no oblation : & thus of being the Ministers of Christ , they proue the murtherers of Christ , and the successors of Iudas , rather then the imitators of Paul . Now touching the prophane persons which mislike and murmure at the plaine and bolde admonitions of the Ministers : Let this satisfie such , that as neuer any did finde fault with the Sacrificers of the lawe for killing and dressing of beasts appointed to bee sacrifices , so it should bee imputed as no blame to Preachers by the sacrificing knife of the worde , to slay & mortifie mens brutish lusts and vices : which if they be suffered to liue and raigne , it cannot be we should be an holy and acceptable sacrifice to God , Rom. 12 , 1 , 2.

Tim.

In the verse 17. and verses following vnto the 22. what doth the Apostle performe ?

Silas .

Hee continueth to commend his Apostolicall function by the effects , in the subduing of the Gentiles by his ministry vnto the obedience of the Gospell , both by his words and workes , verse 18. whereof hee reckoneth first the kindes , ( signes and wonders ) and the efficient cause , the power of the Holy-Ghost , the author of miracles , verse 19. And for so much as the Romanes might obiect , Why doest thou O Paul chiefely begin with vs Romanes , and so earnestly deale with vs , passing by other nations ? Thereunto hee answereth , verse 19 , 20. that he had spread the Gospell by his preaching in many other regions , yea where the name of Christ had not sounded , or beene knowne before ; whereof hee noteth the ende in verse 20. Least I should builde on another mans foundation , and in verse 21. he sheweth his warrant and commission out of the Prophet Esay , Chap. 52. verse 15. In regard of these things he doth professe that he had occasion of reioycing and matter of glorying , yet not in himselfe but in Christ and his grace , ( in which alone there is true glorying with God ) and not in honour , riches , and wisedome of the world , but in the things pertaining to God , ( to wit ) in matters concerning the worshippe of God , and the saluation of the Church , wherein his ministry did consist , verse 17.

Tim.

What especiall doctrines can ye obserue from the verse 17. to the 21. verse , whereof the method and meaning you haue now breefely vnfolded ?

Silas .

Out of verse 17. we haue these instructions : First when God prospereth the worke of our vocation , ( namely by blessing the ministry to the working of faith and obedience to Christ ) therein is iust cause of reioycing . The reason is , because in such effects God is highly glorified in his mercies , and soules conuerted and saued , whereat men and Angels ought to bee glad , Luke 15 , 7. Such therfore wrong God and his Church much , which neyther themselues labour to winne men to Christ , and doe enuy others which doe it . Also heere is more cause of incouragement & ioy by the happy successe of his ministry to a Preacher , then of disheartning by the vnthankfulnesse of the world . Lastly , it reproueth such as by disobedience and vnprofitablenesse , do grieue their Ministers , whose heauinesse is the peoples vnhappinesse . Heb. 13 , 17. Secondly , wee learne that Ministers in their reioycing must retaine this modesty , as not to be puffed vp with their guifts , or to despise others whom God doth not so grace and blesse , but euer to remember they are but Organes & instruments of Christ , to effect what he will doe by them , 1. Cor. 4 , 1. All the force working in the conscience is of Christ , who both ordained the Ministers , and furnished them with guifts and zeale , and blesseth their indeuours .

The third instruction is , that the subiect of their ministry be ( the things of God , ) that is , his seruice , Heb. 5 , 1. A Minister is a middle person betweene the people and God , to report Gods will to them , and to offer and vtter their prayers to God , to preach from God glad tydings of peace and good things ; and on the other side to bring the people to God . Wee will attend the worde and Prayer , Acts 6 , ver. 4. Ministers bee the mouth of GOD to open his minde , and of the peoples to put vp their request : thus their seruice is wholly about the soule .

The reason is , that as Christs kingdome is not of this world , so his Ministers are ouer the people in things not belonging to this world , but to the Lord , 1 Thess. 5 , 12. Hence is a iust reproofe to such , as neglecting to imploy themselues in the things of God ( which are the things proper to their calling ) doe spend it in following theyr carnall pleasures , or worldly profit , doing nothing lesse , then that whereunto they be of God ordained and elected of his Church , whose end will be fearefull , by the parable of the euill seruaunt in the Gospell , which in his Maisters absence , gaue himselfe to sensuality , and forgot his proper seruice .

Tim.

From the 18. verse what Doctrines collect ye ?

Silas .

First , whereas Paul made a religion and Conscience , as one that neither would nor could speak of ought [ I dare not , ] which Christ had not wrought in him , and done by him in the function of his Apostleship : Hence wee learne , as the duty of Pastors , to acknowledge the whole fruite of their ministry to come from Christ as author . Paul which planteth is nothing , but Christ which giueth the encrease : so the deity of Christ , that he is true and very God , whose sole and onely worke it is to make the preaching effectuall , to bow mens hearts ( naturallie stony and obstinate ) to becom pliable to the doctrine of the Gospell to receiue it by faith , which is the chiefest obedience , and mother of al obedience inpractise & con uersation ; but Christ did this by the Ministry of Paul , as heere he confesseth . Therefore , he is the true and mighty God which changeth the hearts , yea , euen of the Gentiles , peruerse Idolaters , and wholly estranged from God and goodnesse . To make these by faith and obedience to embrace the Gospell , must needes argue in Christ which did it , an omnipotency and diuine vertue . For to giue a new heart and a new Spirit , is Gods prerogatiue royall , Ezek. 36 , 26.

Moreouer , inasmuch as Christ wrought in Paul by two meanes ( words ) that is , publique preachings , priuate exhortation , disputing , Epistles , and writings : and secondly ( deeds ) that is , his great labour and trauaile , his godlie life , his many and manifold myracles , 1 Cor. 15 , 10. it affoords this Doctrine ; That there be two notable signes and markes of a faithfull Minister of Christ , and two especiall meanes whereby hee may benefite the flocke of Christ . First Doctrine , that he be able in a good measure to teach truths , and to confute the gainsayer . Titus 1 , 9. Secondly , examples of life and maners to shine as a light , Math. 5. as Christ both saide and did , Acts 1 , 1.

Farre hence from this calling bee all such , which are giuen to their ease and commodity , be either scandalous in life , or vnable and vnwilling to teach and labor in doctrine & doing good . Let such know as haue their toong or hand lame and maimed , and bee defectiue in wordes or deeds , that they are so much short of that they ought to be . Also let such people see , that they haue God come so much the nearer to them , and haue the more meanes to draw neere to him , or to bee left without all excuse , whosoeuer enioy teaching and working Pastors , which builde with both hands . Some alleadge for defence of their ignorance ot wickednesse that their Minister is ignorant and teacheth them not . Others , that their guides , though seeing ones , yet offensiue ones , say and do not : but such haue no exception at al to make , whose Pastors speake and worke , and giue light by sound doctrine and godly life .

Tim.

Do yee note in the words or matter of the 19 , 20 , 21. verses , ought to our edification in piety ?

Silas .

In the words I note , that the greatest workes which Paul did worke , are called by two names . First , Signes , because they serue to shew and proue his calling and doctrine to be of God ; and therefore , such as ought to be reucrently receiued and submitted vnto . Secondly ( wonders or myracles ) drawing , or rather driuing 〈◊〉 to admiration and wondering , by the straungenesse of them , because they exceeded both course of nature , and capacity of vndorstanding . And it is vsuall with men , to wonder at things which be aboue reason or nature . Also the word [ might or power ] in the first place , signifies the efficacy , which these great workes had in the hearts of the Gentiles before whom they were done ; and in the latter place , it declareth the chiefe cause of that efficacy , to wit ; the might of the holy Spirite , working with the Apostle .

Tim.

What are we to learne from hence ? What matter of instructions in these words thus opened ?

Silas .

That in the beginning of the Gospell , when the Doctrine thereof was yet newe , vnwoonted , or vnknowne , and the Church yet being as a tender plant , or as a childe in the Cradle , it pleased God to accompanie the publishing of his trueth , with the gift of woorking myracles , the better to countenance and confirme both doctrine and the Church , Marke 16 , 20. These Tokens and wonders which at the first did ratifie the Doctrine , ( as seales establish couenants ) are stil to this day of force to giue credite to the same doctrine ( taught now in the reformed Churches ) to be diuine and from heauen . So as he which without a myracle will not now beleeue it , ( when all the world beleeueth it ) he himselfe may be accounted a wonder . We doe vse to water plants when they are newly set and but tender : afterwardes being growne vp to be trees , we cease then to water them ; so the Church and doctrine of grace , when it was new , needed confirmation by myracles ; but now it is growne old and vniuersally receiued , there is no such vse of Myracles . Let vs rather suspect the Popish religion to bee the new Religion , and their Church no Church of Christ , because they build the truth and credit thereof vpon wonders , which are no perpetuall nor effentiall notes of true Prophets , and true Church , but common to all Prophets both false and true . See Deut. 13 , 1 , 2. Mat. 24 , 24. 2 Thes. 2 , 9. and Reuel. 13 , 13. False Prophets , false Christs , yea , that Antichrist shall be permitted ( for the probation of the faithfull , and perdition of the vnfaithfull ) to worke wondrous workes , which are called lying wonders , 2. Thess. 2 , 9. both because they be many of them but iugling trickes , packed by the cunning of Friars , and for that they tend ( suppose they should be done ) to deceiue men , to establish their lyes , superstitions , and heresies of Popery : also , because oftentimes they are done or do proceede from Satan the Father of lies . Whereas , all true myracles ( as our Text teacheth ) for their end doth serue to confirme the truth of the Gospell : and for their beginning , they alwaies be wrought by the mighty Spirit of God , who alone can alter the course of nature , and do wondrous things . Satan and his imps do some things to be wondred at of such as cannot perceiue the causes of those things which impostures cunningly hide .

But if that miracles were necessary , we are not vtterly destitute . The straunge proseruation of Luther and Q. Elizabeth , against many deadly enemies , is maruailous if not myraculous : also the discouering of the Gun-powder Treason , in so strange a sort . Maister Hawks clapping his hands thrice for ioy in the fiery flame : Cranmers hart whole in the fire , his body being burnt , as it hapned to others , are not these wondrous matters ?

Tim.

What may wee obserue from the end of the 19. verse , with the 20. and 21 ?

Sil.

It commends to vs these few instructions . Whereas Paul had filled with the Gospell ( that is , had brought to the faith of Christ by plentifull and diligent preaching the Gospell ) so many people and prouinces as were mightily distant one from the other , as I Hyricum ( which is thought to be that which at this day we call Slauonia ) is distant from Ierusalem the Metropolis of Iudea , which in a right line is iudged to be about 350. Germain miles , but was much larger space going by circuites , and fetching compasses , as it is knowne he did . In this example of the Apostle ( I say ) carying the word to such Barbarians , and superstitious places , with such extreame labour , and both manifest and manifold dangers ( whereof we reade in the Acts , and in 2 Cor. 11. ) wee haue the Image of a faithfull Minister , filled with loue of Christ his Kingdom and mans saluation , to the reproofe of such as with farre lesse paines , and no perrill at home , may and ought to preach Christ euery Saboth , and will not : and it giueth due encouragement to all such as do the Lordes worke with fidelity and industry , to perseuer in theyr godlie course , whereof they haue Paul such a noble president & patterne . As God will looke for much of them to whom he committeth much ; so they which doe improoue their Talents , and encrease them vntill they come to be tenne Talents , such shall be set ouer ten Cities , and enter into their Maisters ioy , when the sloathfull shall heare , Take him , and binde him , &c.

Furthermore as Paul in few words ran ouer an heap of Myracles , and an infinite company of Cities , in ver. 19 to set forth his infinite labours to the example of others ; so in that he studied , and did euen in an holy ambition ( as men striue which be greedy of worldly honour ) contend to fulfil the prophesies , concerning the carying the name and Gospell of Christ , where it had neuer beene preached by any before him , yea , where the sound of Christ neuer came . Heerein first he did approue himselfe a true Apostle , whose office was , to call ignorant heathnish people to Christ , and to constitute Churches , which they might leaue to others to builde forwarde , as Paul did in Ephesus and Creta , 1. Timothy 1 , 34. Titus 1 , 4 , 5 , 6.

Faire vnlike to that which Iesuites boast to bee done by them in India ; for neyther bee they commissionated for the whole world , as the Apostles were , neyther preached they the truth of the Gospell , but their owne errors , the traditions of Rome : and gathered Churches not to Christ , but to Antichrist , to increase not Gods but Sathans kingdome , making them an hundred times worse then they were before , yea by their extreame cruelties making the name of Christ odious to those Pagans .

Secondly , in that Paul sought as well to instruct such as were conuerted , as to gaine to Christ such as were strangers from him , we see againe his affection to Christs glory and kingdome ; which should bee a spur in the sides of all Christs true Ministers to quicken them to al care and labor for the enlarging of Christs flocke , and getting to themselues testimony of their calling from God , by the zeale of their hearts , and fruites of their indeuour ; as Paul had from the accomplishment of propheticall Oracles , whereby his extraordinary Apostolicall function was warranted to him selfe and the Churches of Christ .

DIAL . V.

Verses 22 , 23 , 24 , 25 , 26 , 27 , 28 , 29. Therefore also I haue beene let oft to come vnto you , but now seeing I haue no more place in these quarters , and also haue 〈◊〉 desirous many yeares agoe to come vnto you : when I shall take my iourney into Spaine I will come to see you , &c.

Tim.

WHat is contained in all these verses ?

Silas .

The hope and promise of Pauls comming to the Romanes , which he setteth foorth by the mouing cause , ( to wit ) the vacancy of his businesse in these parts where he was . Secondly , by the feruency of his desire which he had a long time to see them , in verse 22 , 23. then by the circumstance of time when hee woulde come , ( to wit ) when hee had visited Spaine , verse 24. Thirdly , by naming the hindering cause which with-held him that hee came not presently , namely the ministration of almes , ( according to the trust put in him by the Church of Macedonia ) sent to the poore Saints at Ierusalem , partly to expresse the good will of the Grecians which sent it , & partly to recompence a debt , verses 25 , 26 , 27 , 28. Lastly , by the final cause of his comming , which was their greater edification in the faith of the Gospell , verse 29.

Tim.

What be the doctrines which we may learne betweene Doctrine . the 22. verse and the 30 ?

Silas .

From the 22. verse we may learne that the wayes of man are not in his owne hand ; for God disposeth what man purposeth : Therfore as Paul could not come to Rome when himselfe desired , so neyther shall wee doe what wee will , but what God is pleased to haue done : vpon whom therefore wee must depend for successe and rest in it , with contentment thogh it be contrary to our desires & hopes ; not taking on , murmuring , seeking vnlawfull wayes to compasse our purposes , as if wee were Lords of our owne actions .

Tim.

What learne we out of the 23. verse ?

Silas .

Wee learne that Paul remoued not from the places where he begun to plant Churches , till hee had finished what he came for , beeing heerein the patterne of a faithful Steward , who is found to discharge the whole trust till the time that he must render an account of his Stewardship .

〈◊〉 〈◊〉 of this verse . I collect , that the Romanes were called to the faith and prosession of Christ , not long after the ascension of Christ : for the 20. yeare after it , did Paul write this Epistle , but hee had a desire of seeing the Romanes , many yeares before he wrote vnto them , therefore many yeares before they were conuerted ; not by Peter as Bellarmine affirmes , of whose being at Rome al the learned doe doubt , nor by Peter and Paul ioyntly , as others thinke , but rather by the preaching of Barnabas the Apostle , as Clement reporteth .

Tim.

What doe ye obserue in the 24. verse ?

Silas .

Whereas Paul writes that hee trusteth to see them in his iourney into Spaine , we gather that this iourny was not directed by speciall impulsion and motion of the Spirite , ( as sometimes it was done , Acts 16. ) but by humane purpose ; therefore he saith ( I trust ) and indeed wee reade not in sacred writ that euer hee came at Spaine : for this place which onely mentioned his minde heerein , giueth vs no light of a certaine iudgement . Hee speakes onely of a purpose , not of a performance : Paul doubtlesse meant it , yet with reuerence to Gods will , which so ouer-ruleth the euents of mens intentions , as in a speciall manner he gouerned the Apostles in their administration .

Secondly , we learne that for future things which be contingent , we are to depend vpon Gods good will and prouidence , without all rash and peremptory presumption . We are obliged not onely in the iudgement and purpose of our soule , to referre all to his most wise and iust disposition , but to signifie the same with the words of our mouth , saying , I trust to do this or that , I trust to haue such a thing , &c. Thirdly , it is a good fruite of loue & reuerence , which we owe vnto the Ministers of Christ , ( which are true and faithfull ) to bee their companions of their iourney , to set them forwards on their way , namely when they are to trauaile through vnknowne and dangerous wayes : if the people must lay downe their necks , much more tread three or foure steps for their Ministers . Howbeit , it is like Paul expected this kindnesse from the Romanes , not so much for his owne conduction and safety , as to impart holy and whole some things to such as went along in his company , which they might communicate at their returne to their brethren at Rome , for the greater benefite of the Church : which should aduertise teachers to take all occasions of profiting their people , and to conuert receiued kindnesses to their good which shew and do them .

Tim.

What may we learne from the 25. verse ?

Silas .

It affoords vs these two instructions : First , hee calleth the poore ( not any kinde or speciall sort , as such which had forsaken all for Christ , ) but generally such Gospellers as were afflicted with want , and liued in worldly necessity , these he calleth [ Saints ] because they were such by profession .

Secondly , by the Sacrament of holinesse ; to wit , Baptisme , which dedicated them ( as holy ) to Christ . Thirdly , by sanctification of the Spirite , purging their consciences by the bloud of Christ , and renuing their hearts to sanctimony and godly purenesse by his Spirit : Al , rich and poore which beleeue in Christ , bee Saints while they liue in earth , and must minde and practise sanctity as euer they will see heauen .

Secondly , that it is a good and holy duty to minister & be helpefull to such poore Saints , eyther in giuing , collecting , or carrying almes to the godly poore , which are euer to be releeued , and with our best affections , Gal. 6 , 10. The honest and holye poore which follow godlineste and their vocation , haue most interest in our mercy .

Tim.

What may we learne out of the 26. verse ?

Silas .

Seeing the Grecian Churches ( such as were planted in Macedonia and Acbaia ) did succour the needy brethren at Ierusalem , we ought by this example to extend our charity , ( when ability suffereth ) beyond the seas to forraine Churches , when they neede vs ; as our English Churches haue often and liberally done both to diuers afflicted Grecians , and chiefely to the Saints at Geneua , beeing afflicted and distressed through warres betweene them and Sauoy . The reason is , the straight coniunction which is betweene the faithfull ( as betweene brethren , fellowes , members , coheires , &c. ) which no difference of language , no distance of place can dissolue ; such then straighten their charity too much , which restraine it to their owne parish or nation , &c.

Againe learne , that contributions must not bee extortions and compulsions as comming of necessity or for any by or sinister respects , but voluntary oblations , ( it pleased them ) they gaue because they would , they were not forced , see Acts 11 , 29 , 30. 2. Cor. 9 , 5. and 8 , 9. To giue because we are asked , or for that they would not be held niggards , or out of feare of danger if we deny a stout begger , or onely to discharge sesse , may profite receiuers , but doth not benefite the giuer , who hath no fruite of his gift except it come of beneuolence and good will .

Tim.

What learne we out of the 27. verse ?

Silas .

These things : First , it behooueth to returne thankfulnesse where wee receiue a benefite : for a good turne hath the force of an obligation , and bindeth to a recompence ; debters they were to the Iewes by the law of charity and equity , it is verye equall that few and small things be repaide for great , and many kindnesses temporall for spirituall things , their goods for the Gospell , comforts to their bodies from whome our soules receiue food of eternall life . This insinuated to the Romanes , that being inriched as much as the Grecians , & indebted no lesse to the Iewes , from whome they receiued the doctrine of Christ by the Apostles ; therefore they ought to follow the example of Macedonia and Achaia , of whom Paul witnessed , 2. Cor. 8 , 1. 2. 3. that their extreame pouerty abounded to their rich liberality , beeing willing , euen aboue their power ; so as the Romanes being better able , and alike ingaged , ( the Gospell also comming to them from Sion ) it behoued them at least to be as francke as the Christians of Macedonia were : of such a matter Paul very artificially and wisely doth here aduertise them , when he commends this duty in others , hee doth excite them vnto it .

Tim.

The verses 28 , 29. are yet behind , will not this fountaine also send out some sweete streame ?

Silas .

Yes , as namely first that almes or workes of mercy be likened to [ fruite ] for they are the fruites of the Spirite , Gala. 5. they spring from faith and charity ; also they do please God , as pleasant fruite doth our palate . Thirdly , a fruite , because almes was profitable both vnto the giuer , as witnesses of their profession , and to the receiuer , whose necessities are relieued & bowels comforted ; yea to God himselfe , who reaped therby the fruite and calues of mens lips .

Lastly , commodious to others for example sake : Let al Christians heereby take more encouragement to abound in this fruite , which is so delightfull to God as an odour of sweete smell , and so very and manifoldly beneficiall to themselues which are bountifull giuers , by increasing euen their earthly store . Giue and it shall be giuen abundantly , good measure pressed downe shall men giue into your bosome , Luke 6 , 38. Because rich men beleeue not this , therefore they are eyther illiberall and handfast , sparing too much ; or prodigall and wastefull , spending too much , chusing the one to fill their chests , and the other their lusts , rather then to be fruitefull in workes of charity , publike and priuate .

Secondly , note heere Pauls fidelity , that as a treasure signed & shut vp in a close place , or as letters sealed , which others may not looke in and reade : so he was carefull that this almes might safely come to their hands , to whome it was meant , therefore would not commit and turne ouer the care to others , but himselfe would performe , ( that is ) discharge the trust placed in him . This it is which is meant when he saith , [ when I haue sealed this fruite . ] Such as deale falsly or fradulently in Orphanes goods , or almes giuen to the poore , or in reuenues of Hospitals , are condemned by this example of Paul , which calleth vpon all which haue trust reposed in them to declare all good faithfulnesse : the want whereof hindereth mercy , and makes loue of many to bee cold , who dare not exercise liberality because there is so little fidelity . Woe be to them by whom such offences come ; repent or perish .

Finally , whereas Paul promiseth to bring with him an abundant blessing of the Gospel , ( that is , the Gospell which abundantly publisheth the eternall and most free grace of God in Christ , by whom all nations are blessed , through faith in him ) he doth herein like affectionate parents , which going afarre off into strange countries , doe kindle in their children a longing desire of their returne , by large promises of some special gift at their comming againe : so the Apostle doth quicken the desires of the Romanes after his presence , with promise of the greatest good which he could bring , such as was able to make them partakers of all Gods spirituall blessings , and of blessednes euerlasting . Of this he was sure [ I know it , ] because he had it by reuelation , Acts 19 , 21. After Pauls example , let preachers much rather seeke to do , then to receiue good in places where they come or trauel , it being a more blessed thing to giue , then to receiue , Acts 20 , 35. How is the spirit of Paul differing from the spirit of Romish prelacie , whose comming is more pompous and chargeable then profitable and commodious to others ? Let godly Pastors also imitate his godly wisedome , in stirring vp and increasing the good wil of their flockes towards them , delighting in their loue , and prouoking them to loue , purposing , promising , and perfourming whatsoeuer may tend to make their people truely , and for euer blessed , though ( if need be ) with their labour and losse of liberty , liuing , and life . So Christ , so the Prophets , and so Apostles haue walked .

DIAL . VI.

Verses 30 , 31 , 32 , 33. Now I beseech you brethren , for the Lord Iesus Christs sake , and for the loue of the Spirite , that you do striue together with me in your Prayers to God for mee , 31. That I might be deliuered from those which do not beleeue in Iudea , and that my seruice which I haue for Ierusalem , may be accepted of the Saints . 32. That I may come to you with toy , by the will of God , and may with you be refreshed . 33. Now the God of peace be with all , Amen .

Tim.

LEt vs haue the meaning method , and matter of these 4. verses with most perspicuous breuity .

Silas .

They containe the last part of this Chapter , his commending himselfe to their prayers , with an exceeding religious obtestation ( euen as Christ or his Spirit be deare vnto them ) so that they be ready ( not to help ) but to fight togither with him in prayer to God the authour all good , the protector against all euill , verse 31. Then in verse 32. the subiect of their prayer , or things to be praied for on Pauls behalfe are two : First , to be set free from the vnbeleeuing and cruell Iewes which maligned Paul most of all other Apostles and disciples of Christ .

Secondly , that the poore Church of Ierusalem , might as thankfully accept the almes brought them by him , as it was freely and voluntarily giuen them . Afterwards he notcth the effects and fruits of their mutual praiers ; one was , that he might come to them , being saued from the fury of enemies ; and the other , that he might come with more gladnes , if he vnderstood his seruice for the poore Brethren to be accepted , otherwise his comming would be with griefe , verse 32 , 33.

Tim.

Come to the matter , and touch the Doctrines , reasons , and vses , verse by verse , as ye did before .

Silas .

The first Doctrine out of the 30. verse is , that the stronger do neede the praiers of the weaker . The reason is , because there will be still somewhat wanting to the best , and the force of prayers depends not vpon the worthinesse of persons ( for the Romanes were lesse worthy then Paul ) but on Christes merites , in whose name whosoeuer come to God , shal be heard for themselues & other . For that God which commands vs to pray for our selues , enioyneth vs to pray for others : especiallie , our teachers , as hauing more neede vnto , and more right in our prayers , then other Christians haue .

The Vse is to warne the weaker to shew their charitie in praying for the worthier , and the worthiest their humility in seeking the request of the meanest . How much more ought the infirme to desire earnestly 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 man , 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 commending 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 be taken , being broght by one not very gracious to them , yet obliged vnto this office by his owne promise , and the Churches impulsion , Gal. 2 , 10. Learne , that Saints haue frailties , poor Saints haue infirmities ; for their Sanctification is not absolute . Hence it is , that good offices cannot alwayes bee done to them , but with some feare of vnthankfulnesse and vntow ardnesse in accepting , & of il construction of friendly endeauours : which as it did not dishearten Paul , so it ought not vs , who are to pray to haue such weaknesses cured & amended in the people , but not to be withheld by them from doing duty : but goe on to fulfill our vocation , as Dauid did in the matter of Goliah , notwithstanding his brethren did peruersely interprete his endeauour . So did Christ in preaching and working Myracles , albeit the Iewes sinisterly attributed all hee did to vainglory , and to the worke of Belzebub . In the other words following with Paul in future euents , let vs learn quietly and contentedly to waite vpon the will of God , because it rules all , and turnes all to the best , verse 32. by the will of God ; also to seeke refreshing and ioy in the society , conference , consolation , and exhortations of the godly . For as many hot coales put together , doth make one another burn the more , & giue the greater warmth , so conferring and mutuall communicating of gifts kindleth zeale , encreaseth godlinesse , and confirmeth in the faith of Christ : therefore such are enemies to themselues and others , which be enemies to godly conferences , and vnto brotherly fellowship .

Finally , it is a great mercie both to haue God pacified to vs ; & one of vs at peace with another in the Lord. This is the onely work of God , who is very often therefore stiled the God of peace , Rom. 15 , 5. Phil. 4 , 9. Thus the God of peace be with you all , Amen . This of hauing God with vs ( that is , ) the presence of his fauour aswell as of his essence and power , is a most blissefull thing , the cause of all peace , prosperity , and welfare to our souls and bodies , now and for euet : as men be miserable without it , so most happy by it . Therefore in Scripture very often prayed for . & much promised as the foundation of al our good . See Exod. 4 , 12. Iosh. 1 , 9. Iudg. 6 , 16. Genes. 39 , 2. Acts 10 , 38 , &c.

CHAP. XVI .
DIAL . I.

Verse 1. vnto verse 17. I commend vnto you Phebe our Sister who is a seruant of the Church which is at Cenchrea . 2. That ye receiue her in the Lord as it becommeth the Saints , and that ye assist her in whatsoeuer businesse shee hath neede of you , for she hath beene a succourer of many , and of my selfe also . 3. Greete or salute Priscilla and Aquila my fellow helpers in Christ Iesus . 4. Who haue for my life laide downe their own neckes , &c.

Timotheus .

AFter our long sayling and trauell in the deep & profound Mysteries of Christian Religion and Faith , me thinkes I ken the Land , and see vs to draw neere the shore , and finde our barke comming into the shallow waters , as if we were at the hauen and end of a troublesom voyage , full of labour and wearinesse .

Silas .

It is so : now at length , after six or seauen yeares spent and past vpon the Ocean in the maine Seas , wee are brought through by the good conduct of that grand & most skilfull Pilot Christ Iesus vnto the arriuing place . For after some friendly and familiar salutations of certaine speciall members of the Church at Rome , whome Paul would honour with mentioning them , and giuing them their due praise to verse 18. then he shutteth vp the Epistle with a graue admonition , to beware of Schismaticall seducers , and with a deuout exaltation or celebration of Gods power , goodnes , wisedom and glory ; from v. 18. to the end of the Chapter .

In the first verse , hee commends a certaine Woman , whom he describeth by her name [ Phebe , ] Secondlie , her profession , [ a Sister . ] Thirdly , by her condition or office [ a Seruant , &c. ] In the second verse , hee expresseth what he would haue them to do for her , 1. to receiue her , 2. to vse her as a Saint . 3. to assist her : and then he noteth the reason wherefore , because of her beneficence and liberality to others , not to a few , and euen to Paul himself . She is called a Sister , for the common faith and religion sake , and a seruant to the Church , either for that shee was one of the widdowes , whose election and duty is at large set forth , 1 Tim. 5. or for hir charity towardes the Church , which sne entertained in her house , and succoured with reliefe ; and this is most likely , 1. because of hir long iourney from Greece to Rome , which for an old widdowe had bin too much : & 2. for hir large bounty exercised toward Paul and many more , which was vnpossible for a poore widow ( such as Deaconesses were , which in the Primitiue Church attended sicke persons . To commend hir , signifies to praise hir , as one beloued of him for religion sake , and to put hir ouer to their trust and care , to be counselled & aided by them of Rome , in things wher of she might haue need of them . Cenchrea was an hauen neere Corinth . He would haue her receiued , and louingly entertained , [ In the Lord ) that is , either for the Lords sake , in his name , & for his loue , or as the Lord himselfe . As Christ saith , Yee did it to me , when ye did it to one of these : and as Paul writeth that the Galathians receiued him as Christ Iesus , who in his Ministers and members holds himselfe either honoured or contemned . Whosoeuer receiueth you , 〈◊〉 mee , &c. Thou persecutest me . Now wee haue not himselfe in earth , he wil be respected in these as his vicegerents and deputies : ( as becomes the Saints ) that is , worthly as may beseem hir , being one of the Saints of them which were Saints by calling . See before , ch. 15. v. 26.

Tim.

Now ye haue opened the words , touch some instructions and so hasten forwards .

Silas .

In the example of this woman thus commended and described ( as in a Looking glasse ) we may beholde these things for our edification . First , the custome & dutie of helping and pleasuring good Christians , with our commending them to such as be good , is both good and ancient , warranted by the practise of an holy Aposile . The reason hereof is , because it serues both for the commēdeds sake , to exercise charity toward them , procuring them succour by our creditc , and 2. for their sakes vnto whom they be commended , that they may haue occasion to shew their loue , and may know towards whom to declare it worthily . In our commendations , this caution is to be obserued : that they whom wee praise , and eyther speake or write for , be good or praise worthy , & knowne so to vs , least we wrong them to whom wee send Commendatory letters , by leading them into an error , & our selues by bearing false witnesse against the 9. commandement ; for to commend the vnworthy , is a deceite and a false testimony . If men thought on this , they would not displease God to pleasure a man .

Secondly , we learne that in receiuing the godlie , wee must both consider their dignity , that they are Saints and holy ones which wil draw honour towardes them , and that in louing and helping them , we giue proose of our reuerence & loue to Christ their lord , which wil make vs cheerefull in these duties , when we beleeue that we do for the Lords sake , to be gratefully accepted , as it were done to the Lord himselfe .

Thirdly , heere is a comfort for gracious women , that they doe belong to the kingdome of heauen ; for with God neyther male nor female , all one in Christ : holy Scripture hath registred in perpetuall record the faith and famous acts of sundry of both sexes , to shew himselfe free from acception of persons , and to incourage the weaker sexe to labour in godlinesse , seeing their loue and goodnes is not forgotten , but had and kept in remembrance .

Fourthly , heere is an example to such of both sorts as be noble and wealthy , to be full of good workes , as Dorcas , Acts 9 , 36. as Susanna and Ioanna and many others , Lu. 8 , 2 , 3. and as this Phoebe . The wiues haue not so much liberty as widdowes , yet they may bee bountifull and giue much to good vses , where husbands doe make good allowance , inabling them wherewith to expresse their charity , and when the case is such as was the case of Abigail , 1. Sam. 25 , 18.

Lastly , heere is a reproofe vnto rich men which suffer women to excell them in bounty and piety . Many good women who haue testified the sincerity of their faith by their liberality , for maintenance of relgion , and learning , and comfort of the poore , shall go to heauen to be in glory , when rich churlish Nabals , and epicurish gluttons , as he in Luke 16. shall bee adiudged to beare shame in hell for euermore .

Tim.

Tell vs now what our Apostle had respect vnto , in his salutations from verse 3. vnto verse 17 ? Interpret such phrases as need the light of exposition , and obserue some profitable instructions with best expedition ye can . For I long to see vs safe on shore .

Silas .

To [ salute ] is with heartiest desire to pray for the well-fare and health of others : such a duty would not bee done cursarily , perfunctorily . Pauls heart and pen accorded in one , whose respect and purpose in these his salutations is , to manifest more vnto the brethren at Rome his intire good will and sincere loue towards them and their saluation . Secondly , to countenance these persons heere saluted , that by their authority and guists were most inabled to stead and helpe the rest in their course of godhnesse . Thirdly , to prouoke others to emulation , and study of imitating these so commended . And lastly , by these prayses ( as by a spurre in their side ) to excite these so saluted , to proceede and profite more in all graces . Wee willingly imbrace and follow such good things , as others which be godly and wise ( as Paul was ) do praise in vs .

These persons saluted , were some men and some women , some Preachers , some professors onely , some Iewes , some Gentiles ; some onely named , some both named and noted with Epithites of praise . They bee 28. in number , and besides single persons , greeting is sent to some whole families . Lastly , salutations be sent both singularly from a particular man as Paul , and generally from whole Churches , verse 16. The first paire saluted , be Aquila and Priscilla , verse 3. of whom reade Acts 18 , 2 , 18. who are heere commended foure wayes : First , though they were no Ministers , yet were to Paul his fellow-helpers , not as working with him in the same trade , Acts 18 , 3. but in the Lord , that is , in the Lords businesse , the spreading of the Gospell : for as they instructed Apollos in the way of the Lorde more perfectly , Acts 18 , 16. so no doubt out of then zeale & piety they laboured to bring others to the faith of Iesus . Note heere Pauls modesty , admitting the helpe of his inferiors in his labour for the Gospell : the head disdaineth not the feete ; they were as feete in respect of Paul , being a principall member of the Church , yet hee despiseth them not , but meekely receiueth their assistance .

Secondly , their charity in communicating their knowledge to the good of others . As a Cloud the raine , and a Ewe her milke , so they powred out their wisedom in scripture , for instruction of many : all our knowledge ( like a Candle ) ought to shine vnto others for their direction .

Thirdly , the Popes arogancie in disdaining such helpers he and his mitred Byshops wil haue no such coadiutors : nay , they forbid Lay-people so much as to reade Scriptures : they keepe them in grosse blindnesse , thicker then Egyptian darknesse , that they may not see their deceitfull trickes , and horrible abhominations in their Doctrine and worship , in their teaching and liuing . I reade of some burned by Papistes , for hauing a Testament about them .

The second praise is , that for Pauls sake , they put their liues in danger ( laying downe their neckes , signifying their readinesse to dye for his loue and cause ) which as it doth serue for a pattern to Ministers both to set out the condition of such as teach the Gospell to bee as Lambes amongst Wolues ; and the constancie that ought to bee in them , for preaching truth to put their liues in ieopardy , as Paul did : so to all Christians for imitation of the zeale of Priscilla and Aquila in behalfe of Paul their teacher . It is to be noted both with a checke to such as eyther leade their instructors into dangers ( as many malicious hearers do ) or do forsake them in their trobles , as they of whom the Apostle complaines , 2 Tim. 4 , 16. and with a comfort to all such as in perillous times and causes sticke to their Pastors who haue diligently fed them ; sithence Gods Spirite hath registred this example to the immortall praise of these two , who loued not their own liues , to deliuer their instructer from death . There is a maruailous straite coniunction betweene pastour and flocke .

Thirdly , he saith of himselfe , and all the Churches of the Gentiles , that Aquila and Priscilla had made them their debters : and this he saith for good reason , because their benefit was publicke , redounding vnto the whole Church , to preserue such a worthy seruant of the church . Whereof this vse is to be made , that to do good to faithfull pastors , by preseruing their life and liberty , is a speciall benefit ; for the which , thankes are from all generally due , which should hearten true hearers ( as cause requireth ) not to spare purse , paines , nay their owne persons and liues , to succour such as are profitable to many .

The last thing in their praise was , that they had a Church in their house ; eyther for that their family for their godly order obserued in it , seemed to be a Church , such religious exercises beeing there vsed priuately ( so farre as lawfully might be ) as publikely in the assemblies were frequented : and thus it should bee in euery household ; or else for the faithfull , ( which being not many at 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 excommunication , ( 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 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 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 they had of confirmation in respect of Sathans force , and their owne feeblenesse : so he expresly teacheth that it is God alone who can make them able to stand and perseuer in his grace to the end , as hee sayed in Chap. 14. verse 4. For it is Gods might alone which excelleth the power of sinne , the diuell , and the world , which be stronger then the strongest in earth .

Howbeit from his naked power disioyned from his will , there is no comfort : but the Romans were assured of Gods loue , by their calling and iustifying , &c. Therefore here is matter of comfort , that notwithstanding all the fiery darts of Sathan to which they were exposed continually , and all the furie of all the tyrants in the world which persecute the poore flocke set amidst Wolues ; yet they shall be vpheld , because God which loueth them , hath might enough to vp hold them . Also what Paul prayeth for , that they were certainely to hope for , being Gods Children , and the thing asked , necessary to their saluation . If any then be weake , run to God , hide you vnder his powerfull protection ; if any finde strength to continue , attribute the whole glory to God , who sayeth to the weake , be strong , and comforteth the feeble minded , shewing his power in greatest weakenesse , 2. Cor. 12 , 9.

The next part of his praise is his goodnesse , manifested in the Gospell , ( which is the preaching of Iesus Christ ) the greatest outward mercy of God , as the instrument to work grace within : wherein wee bee warned that our strengthning and corroboration of our hearts must be drawne neither from humane reason , philosophy , traditions and inuentions of men , no not from the law of God , which discouers sinne , and directs to duty , but comforts not against terrors within and without ; but from the Gospel preached , which is the power of God , to the establishing of the hart in faith . Therefore it should continually with great reuerence be read , heard , studied , and meditated , as Gods arme to confirme vs to the end . We are further to note heere in few words the dignity of the Gospell , ( so he cals his owne Epistle , as Chap. 2. verse 16. ) It is a doctrine of most singular worthinesse and value . It is extolled and set foorth heere by foure reasons , first by the obiect ( Christ Iesus ) in whom are shut vp all treasures of wisedome . It is tearmed the preaching of Iesus Christ , not so much actiuely which he preached , as passiuely being preached concerning him , as the matter and subiect of it , ( for the Gospel is a good worde or message of Christ ) and not onely the efficient cause and reuealer of it . Paul ( lesse may other Ministers ) taught neither himselfe nor from himselfe , but Christ by a reuelation from Christ , Gal. 1 , 16.

Secondly , by the forme ( a mystery reuealed now by the Scriptures of the Prophets ) beeing before in the other ages precedent euen from the worlds beginning kept secret : of the acceptions of the word mystery , looke Dialogue on Rom. 11. verse 25. Heere it would be expounded of the vocation of the Gentiles , ( rather then of the whole doctrine of Christ ) according to Ephe. 3 , 4. which heeretofore was taught in some sort to the Iewes onely , and but to some of them , and obscurely in darke sentences and prophesies that all nations should bee restored by Christ : yet in comparison of that cleare and bright knowledge which since Christ , hath shined from the beames of the word , it may be said to be kept secret , and to haue beene hidden . Let men therefore so much the more prouoke themselues euen to reall and great thankefulnesse , by how much more grace is vouchsafed vs aboue that which the fathers of the old Testament enioyed , or else to looke for the greater condemnation . Many kings and Prophets haue desired to see these daies , &c. Woe be to thee Corazin , if the great works &c.

Learne yet moreouer both the antiquity of the Gospell ( to quit vs from nouelties ) & the harmony betweene it and the Prophets , in that by the Scriptures of the Prophets it is saide now to bee made manifest to vs , whoe ought therefore to study the Prophets with a purpose to learne Christ in them : flying popery as the new way , and holding vs to the doctrine of faith as the olde and good way .

Thirdly , it is praised by the author ( at the commandement of the euerlasting God ) that is , according to the eternall counsell and disposition of God , who by his most high liberty and wisedome might shew this secret when and to whom , and how farre he himselfe would . The whole dispensation of the Gospell depends altogether vpon the good pleasure of God , who as he sheddeth his raine vpon one Citty and not vpon another , and in what measure , and with what fruite hee thinkes good : so the doctrine of saluation is absolutely ordered by the appointment and commandement of God : mans wisedome and will heere hath no stroke .

Fourthly , by the finall cause or end of the Gospell , which is , to call not a few but many , euen Iewes & Gentiles at one time or other , such as were giuen to Christ among them , vnto the obedience of faith , ( that is ) that they might beleeue the promises of grace resting in them by faith , which is the most excellent obedience , & cause of all practicke obedience . See Dialogue on Chap. 1 , v , 5. and Chap. 10 , verse 16. And thus farre of the description of the Gospell by the causes ofit .

The third and last praise of God is , for his wisedome , ( To God onely wise , verse 27. ) as hee is intituled , 1. Tim. 1 , 17. because wisedome is essentiall to God , and he is infinitely wise , knowing himselfe and all other things most exactly and with all perfection : also in wonderfull wisedome both making and moderating the world , being the very fountaine of all vnderstanding and prudence which shineth in any creature , Angels , or men : hence he is glorifyed by the title [ onely wise God , ] but especially for that admirable wisedom reuealed in the Gospel from himselfe in maruailous and most diuine discretion . For the better explication of this title , that sentence cited by Paraus and Peter Martyr out of Origen , deserueth often to bee read and thought on : Doe not ( saith hee ) so vnderstand God to be wise , as if wisedome had made him wise , as it happeneth amongst men ( for men are wise accidentally by a separable quality , and by participation of wisedome : ) God is not so , but as author and well-spring of all wisedome . For God is not wise by communication of anothers wisedome , but of himselfe he is so , and of him the onely wise God , all others deriue their wisedome : worthily therefore it is written , to the onely wise God , for he alone so ingendreth wisedome , as he is not by wisedome made wise .

This clause ( for euer ) in verse 17. noteth eternity to the end of the world , and euerlastingly without ceasing of the blessed Angels and Saints in heauen , blisse and honour , and glory , will be 〈◊〉 to him that sitteth vpon the throne , and to the Lambe . To whom as for all other mercies ( which are inumerable ) for the accomplishment of this our conference to the illustration and clearing of this darke Epistle in some measure for the instructiof the Church , be all praise and glory . Amen .

FINIS .
AN INDEX OR TABLE of the chiefe words and matters opened and treated of in this Epistle .

ABba . Chap. 8. Dial. 14. Abraham , a pattern of all iustified persons , Ch. 4. verse 1 : and v. 22 , 27.

Abraham , how the father of the faithfull , and heire of the world , Chap. 4. v. 13. and 17.

Abrahams faith commended , ch. 4. v : 17 , 18 , 19.

Abraham when iustifyed , and why circumcised , chap : 4. Dial. 1 , 2 , 5 , 6. 7.

Abrahams true Children and counterfet , ch. 9. Di. 2.

Abraham how the root of the Iewes , ch , 10. di. 13 , & 15

Abrogation of Moses Law how farre , and wherein not , ch. 6. di. 8. and ch , 7. dial. 2 , 4.

No Abolition of the creatures at the last day , but an alteration onely , chap. 8. Dial . 19 , 20 , 21.

Abstinence from certaine meates at certain times , no matter of Religion or saluation : against Iewish and popish abstinence , Chap. 14. ver: 17.

Absolution from sinne , first part of Iustification , Chap. 5 verse 1.

Actions , their end and euent , Ch: 14. v : 6.

Adams fall , Chap. 5. verse 12 , 6.

Adam propagated sin and death into his posterity , ch: 5. v. 12 , 13 , 14 , &c.

Adam compared with Christ , to whom hee is like & vnlike in sundry respects . How , and wherein the second Adam excels the first , ch: 5. v. 15 , 16 , 17 , 18.

Adiaphora , that there bee such , and howe to discerne them , and deale in them , ch. 14 , throughout .

Adoption what it signifies , also how manisold , & what it is . ch. 8. v. 15 , 23.

Adoption to bee certainly known , and how , ch. 8. v. 16.

Adoration by Latria & doulia , a vaine distinction , Ch: 1. v. 9.

Adulti haue faith by hearing , ch. 10. v. 14.

Aduocate or intercessour , how Christ is so , and howe the Spirite : and what things required to Christes aduocateship , and what comfort in it , Mary no aduocate , Ch. 8. v. 26. and 34.

Adultery , Chap. 1. v. 29.

Affictions , their causes , kinds , ends , vses , and remedies , how they worke patience , ch. 5. v. 3. 4. Ch 12. v. 12

AEdification what , Ch. 14. v. 19. 20. ch: 15 , v. 2.

All not euer put vniuersally , but indefinitely , and for to take away distinction of nations , ch: 10. v : 11. c : 11 , 32.

Almes or benificence vnto the poore , how woor thie a duty , and what prouocations to it , and hinderances , ch , 12 , 13. ch. 15 , 25 , 26.

Allegation of Scriptures , how vsed by the apostles , ch 1. 17. & 4. v : 3. ch. 11. v : 13 , 14

Altars Priests , & Sacrifices vnder the Gospel , and how . ch: 12. v : 1. ch. 15. v 16.

Ambition what , ch. 12. v : 16.

Analogy of faith , what , Ch. 12. v. 11 , 12.

Anathema , what , and whither Paul praied to be made so , Ch. 9. v. 3.

Angels good , & bad , what their power is , ch. 8 , v. 38.

Anguish what , ch. 8. v. 35.

Antiquity of the Gospell , and of the Doctrine of free iustification by Fairh , Ch. 1. v. 2. and 17.

Antiquity of Fathers and doctors of the church , what we are to yeild vnto it , Ch. 9. and 10. in 〈◊〉 dial .

Antichrist , Cha 3. v. 5. cha: 12. v : 10.

Apostle , what it meaneth , how many : of their calling , authority , dignity , diligence and efficacy of the Ministery , and extent of their commission , and other markes whereby to know one , ch. 1 , v. 1. Ch: 15. v. 14 , 15.

Iesuites no Apostles : Harmony betweene Apostles & Prophets , Ch. 15. v : 20 , 21.

Application of Doctrine : how it is a part of faith , ch. 1

Appeare all must before Christ , when and how , Ch. 14. v. 12.

Arrogancie and pride how differ , Ch. 12. v. 16.

Astrologie coniecturall or Astronomicall science , why and wherein to be blamed , Ch. 9. v : 9 , 10.

Assurance , a necessarie effect of faith , Ch. 4. v. 21.

Augustine no English Apostle , or conuerted vnto the faith , Ch. 10 , v : 18.

Authority , the kindes and degrees of it , causes & vse of it . How to bee submitted to , and why , ch. 13. v : 1 , 2 , 3 , 4

Awakening , corporal , spirituall , why needfull , ch: 13. v. 11 , 12.

B.

Backbowed , what it meaneth . ch. 11. v. 10.

Backbiting what , ch. 1 , 30. Baptism is not regeneration , but a seale of it , whence it hath his force : it is not absolutely necessary to 〈◊〉 〈◊〉 not ex opere operato , ch. 4. v : 11 , and Chap. 6 , verse 3.

Benefits of the Couenant , Ch. 〈◊〉 . v : 29.

Blaspheming what , Ch. 1. v 24. Ch: 14. v. 16.

Blesse , what it importes , ch. 12. v. 14.

Blessednesse what it is , wherein it consisteth , the causes and effects of it , ch. 4 , v : 6 , 7 , 8.

Bloud of Christ , comprehends his whole sufferinges and obedience , why ioyned with faith , Ch. 3. v : 25.

Blindnes of the Iewes , ch. 11. v : 10.

Boasters who , ch. 1. v : 30.

Body , why sinne so called , ch. 6 : v , 6 : c 7. v : 24.

Body , how the Church so likened ch: 12. v. 3 , 4.

Body , the resurrection of it ch. 8 , 11. & 14. v. 9. c. 8. v. 34 ,

Boldnes in a Minister , a good thing , the reasons of it ch. 15 , v : 15. ch , 9. v. 27.

Bondage of the wise to the husband , in what things , & how long , and what freeth her , ch. 7 , v. 1 , 2 , 3.

Bondage to sin and the law , wherein it is , and how freed from it , ch 7. v. 4 , 5 , 6.

Bound to sin , how the ingodly and godlye differ in this , ch 7. v. 6.

Bow the knee to Christ , what it noteth . Ch 14. v : 11.

Branches seeming & true Ch: 11. v : 17 , 19.

Brethren , why Christians so called , whether Papistes be our brethren or not , cha. 12. v. 1. and v. 10.

C.

Calling to a function Ecclesiasticall , by whom , what workes of it , how needfull , Ch. 1. v : 1.

Calling of English Preachers , iustified to be of God ch , 10. v. 15.

Calling vnto Christianity generall or speciall .

Calling often ioyned with election , and why , Ch: 8. ve. 28 , 〈◊〉 . Ch. 9 , v. 21. Chap. 9 , verse 11. ch: v : 9. 24.

Canon of faith and manners , is the written word of God , Ch. 14 , v. 23. and often elsewhere .

Cauillers at good doctrin how to be handled , ch. 3 , 8.

Chambering what it is . ch. 13 , v. 13.

Charity or loue how a debt , howe differs from others debts , ch. 13 , verse 8. Howe it doth not iustifie vs , and yet it is the fulfilling of the Law , Chap: 13. verse 8 , 9 , 10.

Charity chiefe of Morall vertues , it iudgeth coniecturally , Chap , 12 , verse 9. ch 8 , v. 38.

Chastity lost by drunkennes and gluttony , c. 13. v : 13

Certainty of saluation by Faith and by hope , infallibly by both , and why , chap. 8. ver. 1 , 24.

Certainty of Gods prouidence stands wel with meanes , ca : 15. v. 30.

Ceremonies Legal determined in Christ his death , ch. 14. v. 1 , 2 , 3 , 4.

Christ true God , also man and why , ch. 1. v : 3 , 4.

Christ his person , his offices , his benefits , ch. 1. ver. 3 , 4.

Christ deliuered to death by Iudas , and by his Father , ch: 4. ver: 25.

Christ why both dead and raised , also why ascended , ch: 8 , 34. and 14 , 9. &c 4 , 25

Christ iudge of all , ch. 14. v : 11 , 12.

Christ onely meritorious cause of our saluation , ch: 3. verse 24.

Christ onely High priest and interc effot alone , ch: 8 , verse 34.

Christ author of all good things with his Father , ch: 1 , ver. 7.

Christ , of him the Spirite proceeds , ch: 8 , 9.

Christ the substance and scope of Scriptures , ch. 1 , v : 2 , 3.

Christ the obiect of faith .

Christ iustifieth sinners , both by his actiue and passiue obedience , ch. 5 , v. 18 , 19.

Christ Lord of quick and dead , ch. 14. v 9.

Christ the husband of beleeuers , ch: 7. v : 4.

Christ the onely head of the church his body , chap : 12. verse 3.

Christ the onely Priest of the New Testament , ch: 15 , 16. and 12 , 1.

In Christ the integritie of his humane nature , the perfect obedience of his life , the passion of his death , imputed to sinners to iustifye , ch: 8 , v. 22.

In Christ the substaunce and efficacy of Baptisme to be found , ch: 6. v. 4.

Christ dead , buried , and raised , sanctifieth the elect sinners , ch. 〈◊〉 , v : 3 , 4.

Christ setleth beleeuers in a better condition then that which they lost in Adam , ch 5. v. 15 , 16 : 17.

Christ how as many saued by him , as lost by Adam , ch. 5. v : 15 , 16.

Christ a Sauiour of the faithfull of all nations , and of them onely , ch: 10 , 12.

Christ a sanctifier , as well as a iustifier , ch. 6. v. 1 , 4.

Christ how the end of the Law for righteousnesse , ch. 10 , v : 4.

Christ , how the first born , ch: 8. v. 29.

Christ his 〈◊〉 ouer his brethren , wherein it stands , ch: 8. v. 29.

Christ how subordinate to election , as ground of it , ch: 9 , verse 11.

Christ howe giuen of his father , ch: 8 , verse 32.

Christ a redeemer of the faithfull both vnder and after the Law , both Iewes & Gentiles which do beleeue , ch. 3. ver: 30.

Christ his conception and incarnation without sinne , and why , Ro. 1. v , 4.

Christ , wherein elect sin ners haue conformity with him , ch. 8 , ver. 29.

Christ died , rose again , &c. all for the elect , ch. 8. v. 33.

Christ true God , yet a per son distinct from the father , ch. 1. v. 4. and 8. verse 9.

Christ his loue to his eni . mies , ch: 5. v. 8.

Christ God for euer , chap. 9. verse 5.

Christ giuen to be a Sanipler and pattern of duty , as well as a Sauiour , ch. 15. v. 3 , 7.

In Christ what it is to be , and how it is knowne , cha: 8. verse 1.

Christs Mediatorship depends on Gods eternal leue and election , ch. 3. ver. 25.

Christ what hee suffered , his whole life and passion , how humble , ch. 15. v. 3 , 8.

Christ how he now liueth to God , ch. 6. v : 10.

Christ pleased not himselfe what it is , ch: 15 : v. 2.

Christ how the Sonne of God ch. 1. ver: 4.

Christ why our propitiator . ch: 3. v. 25.

Christ proued to be God by his resurrection , & how else , ch. 1. v. 4.

Christ howe hee fulfilleth 〈◊〉 Law , and how hee maketh vs fulfill it , chap. 10 , 4.

Christ treads down Satan in himself , and in his members . ch. 16. verse 20.

Christ author of the Ministery : Apostles but his instruments , ch 15. v. 17 , 18.

Christian Religion ancient , and the onely true Religion .

Christianity a comfortable profession , ch 8. v. 1.

To be a Christian and the childe of God , what a dignity it is , and in what respects ch: 8. v. 17.

Children of God vnder the crosse , and why . What comforts they haue in this estate , chapter . 8. verse 17 , 18.

Children of God sanctified and freed from sinne vnperfectly , and haue therfore a continuall combate with the flesh , ch. 7. v. 15 , 16 , &c.

Childe of flesh and of promile , ch. 9. v. 8.

Church militant , not alwayes visible and glorious , Ch. 11. v. 4.

Church vniuersal of Christ neuer fayleth , particular Churches may faile , C. 9 , 5.

Church vniuersal , hath dry particular Churches , ch: 6 , 16.

Church of Christ , the Iews shal be called to it , when and why , chap 11. v , 23 , 24 , 25 , &c.

Church in ones house what it is , ch. 16. v. 5.

Church English , a true Church of Christ .

Church English , hath iustly made secession from Synagogue of Rome , ch. 16 v. 17 , 18 , &c.

Circumcision iustifieth not : which true , which not . Why ordained . ch. 2. v. 29. ch. 4 , 11

Commandement , how holy , good , iust , and yet workes sin and death , and how this may be , ch. 7. v. 12. 13.

Combate betweene flesh and the spirite described in Pauls person , the assaults & the 〈◊〉 , ch. 7. 10 , 19 , 20 , 21 , 22 , 23.

Combate bitter and grieuous , a marke of regeneration , ch. 7. v. 24 , 25.

Communion with Christ , in his death and resurrection : how necessary , how set forth in Scripture , ch , 6. v. 5. & 8. v : 9.

Comfort none out of Christ , to true beleeuers ex ceeding great , ch. 8. v : 1.

Condemnation , none vnto the beleeuer , ch. 8 , 1.

Concord wherein & why , chap : 12. v. 16 , 18.

Conscience what : the office and force of conscience Chap 2. v. 15.

Conscience , peace thereof , how procured , and how preserued , whether & how it may be lost , Ch: 5 , v. 1.

Conscience hath no Law-giuer and Lord but Christ ; no 〈◊〉 & stay but his word , Rom. 13 , v. 5.

Conseience bindeth vs to obedience towarde powers , Ro. 13 , 5.

Conscience not so proper ly bound by humane Lawes as by diuine , Chap: 8. ver. 5.

Conscience , seeke to rectify it , must not be wounded and offended , Ch. 14. v : 13. 15.

With Conscience doubtfull do nothing : Rom. 14 , v : 23.

Conscience and faith not all one . ch. 14 , v : 23.

Conscience good and euil , what makes it good , Chap: 14 , verse 23.

Contention how lawfull .

Contention to be auoided and why , ch: 1. ver. 29. ch. 12 16. and 14 , 4.

Confession of Christ what it is , a fruite of faith , a way to saluation , hath great pro mises , many graces needful to it : who are vnfit to make it , when to be made , and to whom . ch: 10 , v. 9 , 10.

Confession of sinnes how to be made , it is a token & effect of repentance , ch: 7. v. 14 :

Constancy required in Christians , and why , ch. 13 , v. 11.

Consusion followeth not Faith and hope , but vnbeliefe , ch. 5. v. 5. and 9 , 1 , 33.

Contention about doctrin must be bitter and why , Ch. 12 , 25.

Creature what it meaneth .

Creature , how subiect to vanity and corruption , ch. 8 v. 20 , 21.

Creature , howe it waiteth and groaneth , and why , ch. 8. v : 22.

Curse others we may not , Ch. 12 , 14 , Chap. 11. verse 9 , 10.

Curses and execrations , when they be lawfull , chap : 11. v : 9 , 10.

Customes what , why due to powers , Ch. 13. v : 6 , 7.

D.

Damnation or condemnation , what it signifies , remoued by Christ , Chap. 8. ve : 1.

Darknesse spirituall , all vnder it by nature , Rom. 13 verse 12.

Day of Iudgement , when and why vncertaine , euer to be remembred : how terrible and how comfortable , Chap. 2. v. 6 , 16 , ch: 14. v. 10.

Death entred by sinne , ch. 5. v. 12.

Death how manifold , Ch. 6 , v. 23. Ch. 1 , v. 32.

Death eternall , wherein it consisteth , ch. 6. v. 23.

Death how wages of sin , ch. 6. v. 23.

Death raigneth as a King how long , and ouer whome , ch. 5 , v. 14.

Death , dissoluer of Nature and marriage , ch. 7. ver: 1 , 2.

Death the meditation of it , profitable to keepe from sin , ch: 5. v. 12 , &c.

Dead to sin and in sinne , what it meaneth , ch. 6. v. 2.

Dead to the Law , what . Chap. 7 v. 4.

I Died when the commandement came , what it meaneth , ch. 7. v : 9.

Debts to be paid , and why , Ch: 13. v. 8.

Debate and Deceite , why to be auoided , ch. 1 v : 29.

Deceitfulnesse of sin , Ch: 7. v : 11.

Deceiue vs , howe manie waies sin doth , ch: 7. v. 11.

Decree of God , c : 5. v : 11.

Desire , a praier , ch: 8 , v. 26 Ch: 12. v : 12.

Doing all things commanded , in a 〈◊〉 Legall & Euangelicall , ch: 10. v. 5.

Doctrine , the roote of exhortation , and Mother of Faith , Ch. 12. v : 1. Chap: 15 , v. 4.

Doctrine , the rule & iudg of it is Scripture , Ch. 9. ver. 15 , 17.

Dwelling of sinne what it is , how cumbersom , Ch: 7. ver. 17.

Dwelling of the spirit what it meaneth , and howe need full , ch. 8. v. 9.

E.

Elias how deceiued tho a Prophet , ch: 11. v , 2 , 3.

Ecclesiasticall power , subiect to 〈◊〉 power what to thinke of their exemptions Ch. 13 , v. 1 , 2 , 3.

Election distinguished , described by causes , properties , fruites , markes , Ch: 9 , verse 11.

Election makes promiscof grace effectuall , chap : 9 , 10 , 11.

Election , fountaine of all good giftes , Chap: 11 , 5. and 15.

Election dependes vppon nothing which is in the elected , ch: 9 , 11 , 12.

Election manifested in a speciall calling , chap : 9. ver. 24.

Election made in massa 〈◊〉 rupta , ch. 9 , v. 11. where look for the whole doctrine of election .

Emulation how it is good and commendable , chap. 11. v. 11.

Enimies many and mighty , Chap. 8 , 8.

Enemies all by nature , ch. 5. v : 10.

Enemies to be beloued & blessed , Chap. 12. v. 14. how profitable .

Enuy what , and why to be shunned , ch: 1 , v. 29.

Epistle what it signifies ch. 〈◊〉 v. 1.

Epistle to the Romanes , excellent for author , matter and method , why set afore the rest , ch. 1. v. 1.

Eternall life what it is , & wherein it consisteth , Ch. 6. v. 23.

Eternall life , how it followeth holinesse , of fauor , not by merit , Chap: 6. verse 16 , 23.

Euill not to be done , that good may come of it , Chap. 3. v. 8.

Euill how to he ouer com with goodnesse , Ch: 12. verlast .

Euill of crime , of affliction .

Euils inumerable & most grieuous ones , follow Gods children , chap. 8. v. 35.

F.

Faith , the notation of the word .

Faith distinguished diuersly

Faith , the partes and degrees of it .

From faith to faith , what . Ch. 1. v. 17.

Faith the only instrument within man , of Iustification and Christ his bloode without man , ch. 3. v. 25.

Faith iustifieth not effectually , or materially : but relatiuely & instrumentallie , Ch. 3 , 1 , 5.

Faith properly taken , is not our iustification , Ch: 9 , v. 33.

Faiths obiect adaquatum is the whole world , inadequatum the worde of Euangelicall promise , ch. 10 , v. 8.

Faith litle , great , the tokens of both , ch. 1 , 17.

Faith which workes by charity , doth iustify , chap : 9. ver: 33.

Faith alone in the acte of iustifying , but not alone in the heart and life of a iustified person , chap. 9 v. 33.

Faith a fruite of election , and proper to electe ones , ch. 8. v. 30.

Faith b-eedeth assurance , doubting commeth not of the nature , but of the infirmity of Faith , chap. 4. v. 21.

Faith , resteth on Christ dead and risen for saluation ch. 4. v. 25. ch. 10. v. 9.

Faith makes the generall promises speciall , and Sacraments to bee effectuall , ch. 9. v. 7 , 8.

Faith knowne to him that hath it , ch. 3 , v. 1.

Faith once had neuer lost ch. 5 , ver. 2 , chap. 11. v. 20.

Faith without it , it is sinne whatsoeuer is done , cha 14. verse 〈◊〉 .

Faith speciall and general ch. 14 , 23.

Faith knits to Christ , and ground of all comforte and well doing , ch: 8. v. 1.

Faith is the beeing of a Christian ch. 11 v. 20.

Faith hath righteousnesse and life annexed to it , Rom. 1 , ver. 17.

Faith makes persons and actions pleasing to God , ch. 14. ver. 23.

Faith certainly perswades all , but fullye the strong Christian onely , ch. 4. v 21.

Fall away from sauing grace Saints cannot , chap. 5 ver: 2.

Fasting in Lent not so an cient as Apostles times , and no Apostolicall Tradition , ch. 14. v. 5.

Feare of God two solde , seruice filiall

Feare childlike may stand with faith .

Feare of God as a Father how due , necessary , and beneficiall .

Feare an enemy to security .

Feare where it is not , ther all wickednesse wil bee . All this touching feare in chap. 11. ver 20.

Feare how it belongeth to powers from all sorts , chap. 13. v. 3 , 4.

Feare of paine a companion of euill doing , chap 13 verse 4.

Fear how an effect of the Law , ch. 8. v. 15.

Feastiuall dayes of the Iewes tolerated after Christ his death , til the light of the Gospel mightd sperse these clouds and shadowes of the Law . ch. 14 , verse 1 , 2 , 3 , 4 , 5 , &c.

Few be the true Israelites but precious like seed , cha. 9. v. 27 , 29.

First fruites of the Spirit , what , ch. 8 , v. 23. why graces so called .

Free will to euill naturally , but none to good , vntill grace set the will free , chap. 9. v. 16.

Fruits , why goodworks so called , ch. 15 , v. 28.

Fruite in holinesse , cha. 〈◊〉 , v. 22.

Fruite none by sinne , but shame and death , ch. 6. ver. 21 , 22.

Fulnesse of the Gentiles and of the Iewes , what it meanes , ch. 11. v 12. and 25.

Fulnesse of the blessing of the Gospell what , ch. 15. v. 29.

G.

Garment , howe Christ is likened to one , ch: 13 v. 14.

Glasses soure to looke our selues in ch: 7. verse 9 , 10.

God his properties of bounty , kindnesse , patience , what they be , and whither they should leade , ch. 2. ver: 4 , 5.

God his wisedom vnserch able , vncontrouleable , cha. 11. v : 33 , 34.

God his trueth infallible , prop of faith and hope , ch. 3. verse 4 , 7.

God his power varesistable .

God his power , his Childrens buckler and safetie , prop of faith , chap. 4. ver. 21 chap. 11. 23.

God his power , howe an argument followes from it , ch: 11. v : 23.

God not authour of sinne , as a sinne , but as a recompence , ch. 11. v : 9.

God hardeneth as a iudge , ch. 11. v : 7 , 8.

God in deliuering or giuing vp by how many actions , and howe iust in them all , ch. 1 v : 26 , 28.

Gods prouidence ordereth all things , euen the least & worst , chap. 1. v : 13. chap ; 15 and 22 , 24.

Gods mercy fountaine of election , and of all Consequents thereof , ch: 9. v. 15 , and 18.

Gods mercy arbitrary and free , ch: 9 , ver. 15.

Gods mercy differs from his Iustice , ch: 9. v. 15.

Gods mercies manie and manifold , ch: 12. and v. 1.

Gods mercies a strong motiue to obedience , chap : 12. v. 1.

God ordainer of powers , and is obeyed or resisted in them , and how many waies , ch: 13. v. 2 , 3.

God of peace , of patience , and consolation , why so called , ch: 15. v. 5.

God sent his Sonne out of loue to mankinde , and why , ch: 8. v : 32.

God the onely auenger , and why , ch. 12. v : 19.

God , with him no vnrighteousnesse or cruelty , either in execution of decrees , or in the decrees themselues , Ch: 9. v : 14 , 19 , 20. chap : 11 , v : 35 , 36.

God no respecter of persons , ch: 2. v : 11. Howe persons may bee respected .

Gods will supreame cause of all his counsel and works . ch: 9. v : 11 , 15.

Gods will not to bee registred , how it is to be vnderstood , ch: 2. v : 19.

Gods glory in manifestation of his mercy & iustice , the vtmost 〈◊〉 of all his counsels , ch: 9. v : 22 , 23.

Gods wrath and Iustice , how fearfull a thing , ch: 3 , 5. and ch: 5. v : 6. and 8.

Gospell of God , why so called ch: 1. v : 2. and 15. verse 16.

Gospell what it signifyes , preached by the Prophets , the authority , excellencie , antiquity , and efficacy of it , ch: 1. v. 2.

Gospell wherein it differs from the Law , ch: 1. verse 17.

Gospel not to be ashamed of , ch. 1. v : 16.

Gospell how the power of God , ch: 1. v : 16.

Gospell how called a form or mould , ch: 5 , v : 17.

Gospell what a blessing to enioy it , ch: 3. v : 2.

Gospell good , holie , iust , ch: 7. v : 12.

Gospel to be delighted in , ch: 7. v : 22.

Gospel how to bee esteemed and receiued , Chap: 1. v : 2 , 3.

Gospel preached , both is obiect and instrument of Faith .

Gospel how the Iewes enemies to it , Ch: 11. v ; 28.

Gospel why at first confirmed with myracles , Chap: 15 , v. 19.

Gospel a sacrificing sword ch: 15. v : 16.

Gospel bow cause of death being a word of life .

Gospel word of faith , and why , Ch: 10 , v. 8.

Gospel brings Spirit of Adoption , Ch: 8. v : 14.

Good , why the Law so entitled , Ch: 7 , v. 12.

Good earnestly to bee sollowed , Ch: 12. v. 9.

Good purposed , when it cannot be effected . Ch: 15 , verse 22.

Good which we would , we cannot alwayes do , Chap: 7. verse 15 , 16.

Good is wrought out of al things toward the elect , ch: 8 , v : 28.

Good doers may looke for praise , and neede feare no punishment , Chap: 13. verse 3 , 4.

Good by the wise GOD drawne out of euil , Ch: 8 , v. 28. Ch: 11 , v : 11.

Good by sinne conuerted to euill , Ch: 11. v : 9. 7.

Grace what it signifies , & how manifold , the spring of all good giftes , Chap: 1 , ver. 7.

Grace howe holinesse so called , Chap: 6. v : 23.

Grace how Apostleship so tearmed , Ch: 1 , verse 5. Ch: 15 , 15.

Grace extolled by Faith , suppressed by the Law , Ch: 4 , 16.

Grace in cause of Iustification contrary to works , Ch: 11 , verse 6.

Grace more abounds wher sinne abounds , how to bee vnderstood , ch: 5. v , 20.

What it is to bee vnder Grace , ch: 6. v. 15.

Grace of Christ how preuailes aboue Adams sin , ch: 5. v : 16 , 17 , &c.

That Grace may abounde we may not sin , Ch: 6. v. 1.

Grace of God , how necessary for all beleeuers , Cha : 16 , v. 20 , and 24.

Griefe what it is , cha: 10 , verse 2.

We must grieue & mourn with such as mourne , how , Ch. 12. v. 15.

Griefe in Paule great for the abiection of the Iewes , Chap: 9. verse 23. and Ch. 10 , 1 , 2.

H.

Heart what it signifies , ch 10 , v. 9 , 10.

From the heart what it is , ch. 6 , 17.

From the heart prayers must come if they be accepted , ch. 10 , 15.

Heart-hardnesse what it is , how manifo'd , how procured , how to be cured : how dangerous & fearfull when it is whollye , and for euer . Markes to know it by the causes of it , ch. 2. v. 5. Chap , 11 v. 7.

Hast an effect of vnbelief , and cause of shame , ch. 9. v , last .

Head of the Church , not Peter or Pope , but Christ . Ch. 12. v. 4.

Hearing , how Faith by it , Ch. 10 , 14.

Heauens howe vnder vanity , how to bee glorified . New heauens what . Ch. 8. v 21 , 22.

Heathen , their calling to Christ prophesied of , ch. 15. v. 9 , 10. 11.

Heathens how a wild Oliue , ch. 11. v. 17. Of their grafting in , and how partakers of the fatnesse of the Oliue .

Heathens , how beholden to Gods bountifulnes , chap. 11 , v. 18 , 19 , 20 , 21.

Holy how Scriptures bee so , & why the law is so entitled , ch. 1. v : 1 , 2.

Christians sacrifice , how holy , ch. 12. v. 1.

Holinesse way to heauen , ch. 6 , v. 23.

Holy how , the branches so , because root is so . ch. 11 , 16.

How our children beso , ib.

Hope what it is , how manifold , how Christian hope differs from 〈◊〉 : see ch. 5. v. 5 , 6. and c. 8. v. 24 , 25.

Hope , how it makes not ashamed .

Hope how saued by it .

Hope the office of it .

Hope how the fruite of experience , and ioyned euer with patience , ch. 8. v. 24.

Hope is of good things to come only , & of glory chiefly . See ch. 8 , 24.

Hope a temedy of afflictions , ch. 12 , v 12.

I.

Iesus , what it meanes . ch. 1 1. 3.

Ignorance of God , how great a sinne , why to bee auoided , ch. 2. v. 12.

Ignorance how it excuses

Ignorance polluteth zeale .

Ignorance ioyned with pride and rebellion against God ch. 10 , v. 2. 3.

Ignorance how dangerous in a guide and teacher . Ch. 2 v. 19 , 20.

Image of God . vnlawfull , how Image and Idol all one ch. 1. v. 23. 25.

Iustice imputed , inherent .

Iustification , how differs from sanctification . Causes and effects of it . Ch. 〈◊〉 . v. 14.

Iustified how wee are by Christs resurrection , ch. 4. verse last .

Iustification the partes of it , how it is the grounde of peace , ch. 5. v. 1.

K.

King , how Christ is so , ch. 1. v. 3.

Kingdome of Christ spirituall .

Kingdome of God , what be the conditions and parts of it , ch. 14. v. 17.

Kissing the Booke in an Oath , ch. 9. v. 1.

Kisses how vsed in the primitiue Church , ch. 16 , v. 16.

Knowledge of the worde , how excellent and necessary , ch 13. v. 12.

Knowledge part of faith , ch. 14. v. 14.

Knowledge of sinne speculatiue and experimental , both by the Law , ch. 7. v. 7.

Knowledge of the Lawe , what it worketh , ch. 3. v. 20. and 4. v. 15.

L.

Law how many significations , ch. 3. 19.

Law how manifold , of nature , of Moses : Ceremonial , iudiciall , morall : how abrogate , Chap. 2. v. 14. and Ch , 10 , 4.

Law how spirituall , and what to be learned by it , ch. 7 , v. 14.

Law , how called iust , ch: 7 v 12.

Law impossible to be kept and why , ch. 8. v. 3.

Law how ordained to life and occasion of sinne and death , Chap. 7. verse 10 , 11.

Law of members and of minde what they be , ch. 7. v. 23.

Lawe how to be delighted in , and why . ch. 7. v. 22.

Law cannot iustify vs , and why , ch. 8. v. 3.

Law , the righteousnesse of it , neither easie , possible , certaine , or comfortable , chap. 10. v. 4 , 5 , &c.

Law how the inheritance is not by it , ch. 4. v. 14.

Law , how contrary to pro mise .

Law of faith , what . Ch , 3. v. 27.

Labour , a Christian life full of it , and why , ch. 13. v. 13.

Love , see Charity .

Lust how manie kindes : good and euill , of sundrie forts , ch. 7. v. 7 , 26.

Lust before consent , is sin in the regenerate , Ch. 6. v. 12. and Ch. 7. v. 7.

Lust what a pestilent thing , ch. 7. v. 8 , 9.

Lust inumerable , all rebels against the spirit , ch. 6. v. 12. ch. 7 , v. 23.

Lusts , great paines taken to subdue them , Chapt. 6 , 12.

M.

Magistrates , their originall , kindes , degrees , office , end for which appointed , see authority .

Maliciousnesse , chap. 1. v. 29.

Man olde and new : Why sinne called man . Chap: 6. verse 6.

Man his fourefold estate , 1. by Creation , 2. by Corruption . 3. by regeneration . 4. by glorification , ch: 5. v. 10.

Many what it signifies , ch. 5. v. 19.

Marriage is of God indissoluble till death , ch. 7. verse 1 , 2.

Marriage what it is , what contrary to it , how to bee vndertaken .

Marriage second lawfull .

Marriage spirituall , howe excellent , ch. 7 , 1 , 2.

Masse Popish , absurd , abhominable , ch , 6 , v. 9 , 10.

Merit ouerthrowes grace . ch. 11 , 6.

Merit none by works and why , ch. 2. v. 6. Chap. 8. ver. 18.

Meates defile when eaten with opinion of cleannes , or with offence to other : or when the eating of them is against charity , and hindereth edification , ch. 14. verse 14 , 15 , &c.

Meates forbidden by the Law , became pure vnto the faithful , ch. 14. v. 20.

Meates taken in excesse or defect , do pollute the conscience , ch. 14. v. 17.

Myracles , their names , kindes , author : instrument , vses , no sure note vnto the truth or Church . Chap: 15. v : 19.

Ministery how excellent a function and necessarie , ch. 15. ve. 16.

Mysterie , vnto how manie things applied in Scripture , Chap: 11. verse 25. chap : 16 verse 25.

Mystery the vocation of the Gentiles . Also the reuocation of the Iewes , and why , ch. 11. v. 25.

Mortall our body why , ch. 6. v. 12.

Murther , kinds , occasions , the greeuousnesse of it , ch. 1. v. 29.

N.

Nature , by it wee bee sinners , and vnder wrath , ch. 5. v. 8.

Nature , Law thereof , what and how by it Gentiles do the things of the Law . Ch. 2. v. 14.

Neighbour who , and how to bee loued , chap. 13. ver: 9.

Night , what and how it is past , chap. 13. v. 12.

O.

Oath what , the forme of it , the kindes , the ende of controuersies , the abuses of an oath , ch. 9. v. 1.

Offence what the kindes , why none to be giuen , Ch. 14 , v. 13.

Opportunitie of doing duties , not to be let slip , chap. 13. v. 11.

Ordinances of God to be submitted vnto . See authority .

Originall sinne , what , why so called : to bee repented of , ch. 5. v. 12. Ch. 7. v , 7.

Original sinne , no mouing cause of reprobation . chap. 9 , 11.

Once Christ died , why that sufficient , Ch: 6 , verse 10.

P.

Papists by doctrine of merit ouerthrow grace , Chap. 11. v : 6.

Papists enemies to Christ to their owne iustification and saluation , Chap. 10 , ve. 4.

Petcr whither at Rome , ch. 16 , verse 15 , 16.

Pope will not 〈◊〉 subiect to higher powers , Cha : 13 , verse 1.

Pope claimeth both swords Ch. 13. ve . 〈◊〉 .

Pope his intolerable pride , no head of the Church , Ch. 12. V : 4. Against God in the doctrine of merites , and against man , in King-killing Doctrine , chap. 11.

Patience , groundes of it , Chap. 12.

Perswasion of Faith , 2. of Charity , the one infallible , the other coniecturall , Ch. 8 , v. 38.

Passion , why sin so called Ch. 7 , ver. 5 , 6.

Perfection none in this life but imaginary .

Perfect , howe the will of God is , Ch: 12 , v. 2.

Pleasing God , Chap. 12 , v. 1.

Poore who , why to be releeued , Ch. 15. v : 6.

Powers to be distinguished from the persons , and abuses , and manner of acquisition , Ch. 12. v. 1 , 2 , 3.

Prayer to whome , why to God alone : mentall , voeall ; a fruite of faith , and note of 〈◊〉 , Ch. 10 , v. 1 , 13.

Prayer must haue feruency and affiance , Chap. 8 , V. 14 , 15.

Prayer how a note of Adoption , ibid.

Prayer how continual , ch. 12. v. 12.

Prayer , the hinderances of it , how to ouercome them , Chap. 1 v : 9.

Praier an helpe vnder the crosse , Ch: 12. v. 12.

Prayer comes of the holie Ghost , Ch: 8 , v. 26.

Prayer of great force and vse , Chap. 15. ver. 30 , 31.

Prayer for Saints liuing , not for the dead .

Prayer a strong weapon , ch. 15. v. 30 , 31.

Preaching what it is , how necessary to beget faith , ch. 10 , v. 14 , 15.

Preaching the chiefe work of a Minister , Ch. 10. verse 14.

Promises howe sure the kindes of them , Ch. 4

Prophets foretold of Christ and taught the Doctrine of grace , though not so clearly as the Apostles , Chap. 1. v. 1. Ch. 15. v. 26.

R.

〈◊〉 with God , Chap. 5. v : 1. Ch. 5 , v. 10.

Recompence , so sin is called , Ch. 1. v. 27.

Religion , Christian reasonable seruice , Ch. 12. V. 1.

Remedies three against affliction , Chap. 12. verse 12.

Reprobation that it is , why it is , the markes and fruites of it , Ch. 9. ver. 11 , 12. Chap. 11 , v. 7.

Reuenge forbidden vs , & why , Ch. 12. v. 19.

Reward how belonges to workes , Ch. 2. v : 6.

Riches of bounty , &c. Ch. 2. verse 4.

Rich mercy , Ch: 9. v. 24.

Rome new , how it differs from old , thoroughout this Epistle to be seene .

Rome threatned to be cut off for high-mindednesse , and so fulfilled , Ch. 11. v. 21

S.

Sacrament what , how many , what is 〈◊〉 mon vnto them all : the vses and benefits which com by them , ch. 2. v. 25. ch. 4. v. 11.

〈◊〉 , two wayes men doe erre about them , Ch. 6. v. 〈◊〉 .

Sacrifice taken properlie and improperly , Chap. 12 , verse 1.

Sacrifice properly taken Legall and 〈◊〉 , ch. 12. v. 1.

Sacrifice legal , the kinds & ends of it : it determined in Christ the proper Sacrifice of the Gospell , ch. 12. v. 1.

Sacrifice , proper or Christian , howe many , and the conditions of it , ch. 12. v. 1.

Scripture what it signifies . ch. 1. v. 2.

Scriptures how to knowe them to be Gods word , ibid.

Scripture a perfect Iudge of 〈◊〉 and Canon of saith and manners , ch. 12 verse 2.

Scriptures contayne the good , acceptable , and perfect will of God , chap : 12. verse 2.

Scriptures best and surest interpreters of themselues , Ch. 11 , v. 8.

Scriptures how to be read and heard , ch. 1. v. 2. Ch. 9. v. 12.

Saints who , how by calling . What this worde may put vs in minde of , Ch. 1. v. 7. Ch: 15. v. 25 , 26.

Saints in truth , and by profession onely , ibid.

Sanctified nature of Christ healeth our corrupt nature , ch. 8. v 2 , 3 , 4.

Sanctification the parts of it , how represented and ratified in baptisme , Ch. 6. v. 3 , 4.

Seuerity of God against sin how great , ch. 11. v : 22.

Serue sin what it is , and how knowne , ch. 6. 〈◊〉 . 6. 20.

Seruice of sinne how vile , ibid.

Seruant of sin what , ib.

Seeking God aright or amis . ch. 3 , v. 11. ch. 10 , v. 20.

Secret , see mystery . Shame double , 1 of face , 2. of conscience , Ch. 6 , 21.

Shame , what it is to the godly and vngodly , & what it works in both , ibid.

Shame , why mentioned rather then any other fruit of sinne , ibid.

Sinne , the nature , kindes , filthinesse , and danger of it , ch. 6. v. 23.

Sinne , to liue in it , what . Ch 6. v. 1.

Sinne to abound what , ch. 5 , v. 20.

Sin , how first husband , ch. 7 , v. 4.

Sinne how mortified and dead , not in a moment , cha. 7. v. 4 , 5 , 6.

Sins , our cause of Christs death , and what it shoulde admonish vs of , ch. 4. v. last , ch. 5 , 8.

Sinnes none veniall in their owne nature , ch. 6. v : 23.

Sins how venial , ib.

Supper of the Lord , howe to prepare to it . ch: 2. v. 25.

T.

Tribulatiou , see affliction .

Trust in God , see faith :

Truth of God , is for our comfort and imitation , Ch. 3 , v. 3 , 4 , 5 , 6 , 7.

Truth of God not impeached by mens vnbeliefe . Ib.

Truth of God , how renowned by our liues . ibid.

V. W.

Vanity , how creatures subiect to it , and why , Chap: 8 , verse 20 :

Vnbeleefe , a Mother and maine sinne , reasons against it , and why wee ought to beleeue God , Ch: 11 , v. 20.

Will of God , ch: 12 , v. 2.

Word of God , see Scripture .

Workes good which bee , and why to be done . What required to a good worke , ch: 2 , v. 6 ch: 14. v : 5 6.

Works neither 〈◊〉 nor merit , and why , see Law .

Works to what ends they are to be done , seeing they iustifie not , ch: 2 , v : 6.

Z.

Zeale what , erroneus and wise , ch: 10 , v : 2.

Zeale without knowledg , ibid.

Zeale ioyned with knowledge , and of what thinges , ibid.

Zeale of the Iewes faultie sundry waies , Ibid.

Zeale of Papists blind and furious , Ibid.

Zeale rare in Protestants , Ibid.

Zealous why we ought to be , and why we should take heede of blinde zeale , Ibid. Also Ch: 12 , v : 11.

Errata .

Muse not courteous Reader , that thou doost meete with these faultes , for there would haue beene farre more , if the great diligence of the Printer had not preuented it , the blinde Coppy and wine owne ouer-sight were so bad . Correct therefore with thy pen these heere noted , ere thou beginne to reade , and beare with the rest .

PAge 3. l. 25. read Reuocation , p. 4. l. 12. r. it . p. 8. l. 11 : r. exordium . p. 9 : l. 34 r. his afore free , and for after grace , and in the mar . r. the Gospel after of . p. 21. l. 3. strike out ( which of it selfe ) and place it before could in l. 32. P. 22. l : 16. r. gift . p. 23. l. 19. r. few . l. 22. r. meane ones . p. 25. str , the 9. and 10. lines wholy . p : 27. l : 35. r. whom . p : 32. l. 28. r : be . p : 43. l. 17. r. too high . p : 54. l. 6. r. 1 Iohn . p : 57. l : 19. r : with . P : 61 , l : 14. r : by for on , in p. 63. the lines 12 , 13 , 14 , 15. 16. must be ioyned to l. 6. p. 72 str . out whole lines , 7 , 8 , 9 , 10 p. 73. r. all matters after attribute . P. 84 l. 18. r. these foure . p. 89. l. 13. r. Antimisthia . p : 〈◊〉 . l. 1. r. as in killing Abcl. p. 107. l , 4. r. doth not . p ibid. l 16. r. iudgement for Law , l. 32. r. coactiue . p : 112. l. 19. r. of the 1 : chap. p. 133. from the two last lines vnto the 14. l of p. 135. all belongs vnto the 6. Dial. p. 186. l. 31. r. righteous . p. 189. l. 3. r. Ro. 12 , 2. p. 272. str . lines 26 , 27. p. 277. l : 26. r : hencc . p : 284. l : 8. 〈◊〉 : hence . p. 362. mar . r. imputetur . p. 366. l. 34. str . actions . p. 385. in mar . r. habent . p. 390. l. 17. r. frced . p. 397. l. 1. str . on t hauing a little paper left . p. 409. l. 29. r. sick . p. 428. l. 18. r. now . p. 442. l. 7. r. and workes , it is a good signe . p. 〈◊〉 . l. 1. r. word . and 446. morg . r. deplorat . 451. l. 14. r. good . p. 488. l. last . r. truth . p. 489. str . 5 last lines . p. 502. l. 15. r. after vnable , by his-own vnthriftinesse . p. 527. l. 15 , 〈◊〉 . r. followeth and his merites . p. 563. l. 19 , 20. r. to our spirit and with our spirit . p. 596. l. 6. r. explication . p. 606. l. 25. r. our error . p. 6 〈◊〉 1. l. 34. r. 〈◊〉 . p. p. 614. in 〈◊〉 〈◊〉 . p. 628. l. 14. r. or some thing which hath Analogic and proportion with faith . p. 650. for thirdly , r. secondly . l. 35. angels for diuels . p. 652. l. 31. read probable onely , p. 673. l. 1. r. Silas . p. 679. mar . r. vniuersum genus . p. 693. l. 19. r. be iust . p. 719. l. 30. r. having . p. 〈◊〉 . l. 3. r. 〈◊〉 . p. 759. l. 11. r. ver. 3 , 4. of this chap. p. 802. r. christ for faith . p. 833. r. preaching . p. 〈◊〉 . l. 21. r. hath not done . p. 848. r. are things . pa. 860. l. 32 : r. it is not true . p. 862. l. 23. r. sub testo . p. 865. r : an agreement . p. 882. l. 18. reade Antopistos p. 867. mar . r. prophetarum . p. 897. l. 13. r. anomia . p. 976. r. one beleeuer . page 979 l. 11. so the promise . p. 991. l. 28. r. or for of . p. 997. l. 31. for gods iudgement ; 〈◊〉 . these are things . p. 902. l. 1. r. as christ . p. 925. l. 6. r : toward the end . p. 1016. l. 32. r. allow them . p. 1023. l. 15. r. three . p. 1041. l. 10. for but r. nor . l. 12. r. canon . p. 1042. mar . str . Orineus p. 1048. in mar . r. one for euen , and write after doc. Fulke . p. 1069. l. 5. r. correction . pag. 1085. l. 27. r. vnprofitable . 1090. l. 10. 〈◊〉 . good lawes , 1101. l. 13. r. acknowledge . p. 1106. 〈◊〉 . 4. r. retchles . p. 1113. l. 21. r. for 〈◊〉 l hy . p. 1121. l. 1. r. also defended Peters abiuring , after marriage . p. 1126. l. 31. r. vices for duties .

Notes, typically marginal, from the original text
Notes for div A15525-e640