A COMMENTARY upon the most Divine Epistle of S. Paul to the Romans. CONTAINING For Matter, the degeneration of our Nature by Adam's Fall; and the restoration thereof, by the Grace of CHRIST. Together with the perfection of Faith, and the imbecility of Works, in the cause of justification of elect sinners before GOD. For form and manner of handling, it hath The COHERENCE and METHOD, The SUM and SCOPE, The INTERPRETATIONS & DOCTRINES, The REASONS and USES, of most Texts. All which, are set down very Familiarly and Compendiously, in form of a Dialogue, between TLMOTHEUS and SILAS, By Thomas Wilson, one of the six Preachers in the Cathedral Church of Canterbury. ¶ Our beloved Brother Paul according to the Wisdom given him of God, hath written unto you, which the unlearned and unstable pervert to their own destruction. 2. Pet. 3, 15. ¶ What Epistle of Paul is not more sweet than Honey? AUGUST. ¶ The sublimity of Paul's mind went beyond the Heavens. Chrysost. ¶ This Epistle, is a Catechism for Christians, and a perfect body of Apostolical Doctrine. Paraeus. LONDON Printed by W. jaggard, dwelling in Barbican, 1614 The Author's Epistle, to the Christian and Courteous Reader. THe counsel of the Heathen Poet, for the maturity of public writings, (Nonum prematur in annum) hath not been of me altogether neglected: for I begun the exposition of this pairelesse Epistle some seven years sithence at least, (after I had served three whole Apprenticeships in the ministery of the glorious Gospel of God.) According to the Greek Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Our latter thoughts be wiser than our first, I went over it again by Catechizing Questions and Answers in my Charge, when I had once finished it by Lectures or Sermons. All this while, I had not a piece of a purpose to publish it (being resolved it should serve as Seed, for that portion of the lords field, and Husbandry committed to my care and trust,) partly because divers learned Commentaries of Modern Writers, both foreign and domestical, and some of them in our Mother-tongue were already extant upon this Epistle, but especia'ly, for that jiudged myself far unsufficient for such an enterprise. As there was small reason after such burning lamps, to erect my obscure light, so I saw great reason to esteem my work very unworthy the public view of this lettered and judicious Age. Yea, though sundry of my fellowhelpers in the Lord (who by occasion of their business in our City, were partakers of part of these Labours) both by word and writing, out of other Dioceses, solicited me both earnestly and often: For all this, I suffered it to lie by me, rudely drawn out in Papers, for mine own private use. At last (being much moved thereunto by three several Letters, I was willing to part from my Copy, with express charge to him who received it, (a Friend in London) upon good Reasons rendered, that it should only be surveyed by some skilful Ministers, to have their opinion and advice about the fitness of the publication, cre it came unto the authorized Licenser: for two eyes see more than one. And in matters of this kind (it is well known to some) I have not trusted myself: Every man in his ownc cause is party, and therefore partial. Looker's on, often see more than the Actors do. But being prevented, it was put into the Examiner's hand, before I had set too my last hand. Afterward, it was by my friend, sent down to me to be polished and perfected. Perceiving how heavens providence had brought it thus upon the stage, that it might both see and give 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 coming after. I yielded the more willingly, considering the motion and opinion of many judicious friends (touching the fruitfulness of it) did call it out; also, for that my other weak endeavours in this kind, namely my Dictionary of the Scriptures, found gracious acceptation & entertainment, of this present work I have the more reason to hope well, not only because of the excellency and variety of the matters handled, and namely, in the many and main differences between the ancient faith of the Romans to whom Paul wrote, and the new upstart opinions of our seduced Romanists, against whom we preach and write: but also for the unusual and not unprofitable manner of teaching by Interpretations, Doctrines, Reasons, and Uses: a form wherein never any Comment on this Epistle was set forth before. As jacob when his Sons were to travail into Egypt for Corn, prayed for them, saying, The God almighty give you mercy before the man; so to this Treatise being to travail into many places, I wish that it may find favour in their eyes that shall read it. To which purpose (gentle Reader whosoever thou be) suffer me to advertise thee of some few things, whereof I think it requisite thou shouldst take notice, somewhat to excuse such faults, as in such a world of matter I could not but run into, being a man, and more subject to err, then innumerable 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, some 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 every week in the public use of my Ministry, whilst I did peruse & prepare this to the Press. 2 Whereas some Doctrines are but lightly touched & left bare without any amplification, it is either because they were more obvious and easy; or else are enlarged in some part of the Book, or because the volume would have swollen too much, if I had dilated all alike. Look for these terms, Coherence, Scope, Sum, Parts, Interpretation, Doctrines, etc. but sometime pointed in the Margin, yet mostly noted in the body of the Book, as will be of any heedful Reader, easily observed. 3. Howsoever this whole Book seem, and indeed is bigger than at first was thought of, (the Epistle being exceeding rich in Doctrines, whereof thou hast scarce the glean,) yet the particular Dialogues, will be deemed rather too compendious; Matters being rather pointed at with the finger, then explicated to the full; not so much the truth spoken out, as an hint given what might be spoken, leaving good grounds of Meditation, to such as have the gift and Art of Meditating. 4. These things were preached in a popular Auditory (for the most part,) where care was had to utter high things, in homely plain words; therefore the learned are to bear with it, if they always find not the sublimity of the style, to answer the Majesty of the matter. I had rather speak five words to edification, than a thousand to vain ostentation. And because I did not enjoy the constitution of body in equal tenor, during the handling of this Epistle, the Reader therefore may not look for equal exactness of style and stuff, in every part of this Book. 5. I had a care to accommodate myself, as for manner, so for matter to my Auditory, & in that regard have pressed some points further than some other, and passed by or lightly passed over more pertinent to the text, to drive home some others more fitting to the times and persons, where and with whom I do live. Howbeit this thou shalt find univer sally thorough the whole Book, that both the natural sense of words and phrases, and the Analysis or artificial disposition of the Text, with Sum, Scope, and Coherence of every Sentence, is constantly and faithfully (I trust) delivered. 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 met with great diversity of Opinions among Expositors, so as it was difficult (if not impossible) for such an one as I am, to hit the mark in every passage of this Epistle; therefore in my best humbleness and reverence, I submit my Spirit unto the Prophets, being not only desirous, but beseeching the Learned Teachers and guides of our English, Church in love to show me my failings, whereof I fear they shall find not a few, not slight ones. Concluding with the Poet: Si quid novisti rectius istis, Candidus imperti, si non, his utere mecum. What righter things thou know'st, impart; Or what I bring thee, take in good part. Thine in the Lord, Tho. Wilson. THE EPISTLE OF the Apostle PAUL to the Romans, Explained and Opened Familiarly, in Form of a Dialogue, between TIMOTHEUS and SILAS. Wherein ye have for the most part 7. things performed on every Text. 1. The Scope. 2. Sum. 3. Method. 4. Interpretation. with their 5. Doctrines. 6. Reasons. 7. And Uses, of every Text. DIAL. I. Timotheus. WHat was the chief Argument and Occasion of Writing this Epistle? Silas. A Difference and dissension between the jews & Gentiles, which was abused by the malice of Satan, and was likely to have much hindered the course of the Gospel, yea, to have stifled and choked it in the very Cradle and beginnings. For, the jews which did believe, did think through the suggestion of some false Apostles, Acts 15. that the Legal Ceremonies were to be still observed, as necessary to Salvation, that unless men were circumcised, and kept the Law, they could not be justified and saved by Christ. Whereas the believing Gentiles did know by the Doctrine of the Gospel, their exemption from Moses' Law, being taught, that in the death and passion of our Lord, all Legal rites were fully determined; and that Faith alone in Christ, was sufficient to justification before God. Heereuppon, arose no small discord between jews and Gentiles, which were mixed together; the jews bearing themselves insolently because of their privileges, despised the Gentiles as enemies of Moses' Law; and the Gentiles insulting over the jews, as rejected of God, for the contempt of Christ. To compound this dissension, Paul the Apostle framed this Epistle; First, showing that neither Gentiles by their natural Works, or jews by their Legal deeds, could be justified: for somuch as the one violated and broke the Law of nature; and the other, the Law of Moses: therefore, both the one and the other, were to be justified through Christ alone, apprehended by a true and lively Faith. After this general Doctrine, reaching unto the ninth Chapter, there he doth in more particular sort, repress both the insolency of the jews, by proving, that the promises were given, and became effectual only to the true Israel, even to such as were of the faith of Abraham, to all the Elect of God which believe in Christ, and not to the carnal seed which came of Abraham, only according to the flesh. Then in the 11. Chapter, converting him to the Gentiles, he persuadeth them unto humility, that they should modestly behave themselves toward the jews, forsomuch as divers of them were daily called to the Faith, and towards the second coming of Christ, God would graff in again the whole Nation, and make them the Members of the Christian Church. When the fullness (or body) of the Gentiles should enter into the same, than the blindness of the jews should cease, it being neither total nor final, but only in part, and for a time. In the 14. Chapter again, Paul setteth upon jews and Gentiles, exhorting them both, with many and weighty reasons, unto Brotherly love and peace, not to be divided one from another, or to judge and contemn one another, about Days and Meats, and such things as were of a middle nature. The rest of the Epistle, is spent in exhortations to Moral Good-workes, both special in respect of a Calling, and general belonging to all Christians, Chap. 12. and part of the 13. where political duties be urged, both of the Magistrate, and of the Subject. Finally, after divers salutations, and familiar matters, he doth very gravely conclude the Epistle, with admonition to take heed of false Teachers, with giving of Thanks and praises of God. Tim. What is the scope of this Epistle? Silas To teach the way of obtaining true Righteousness, which is not by works, but by a lively faith in Christ jesus. Tim. Are there any more matters handled in this Epistle? Silas. Yea, sundry and most weighty, as namely; about Original Corruption, Sanctification, Spiritual Combat, the use of the Law, of the remnants of sin, the benefits of afflictions, the Constancy of Believers, Election, Reprobation, Rejection, Provocation of the jews; Moral, Ecclesiastical, and Political duties, Christian Liberty, familiar matters. Tim. What Reasons may move us to love and Study this Epistle? Sil. 1. The worthiness and variety of the Matter, 2. the Method and order of writing, being very exact, 3. the Dignity of the Instrument or Penman, being an Apostle, that had seen visions and Reuclations. 4. the Majesty and Wisdom of the Author, being the God of Wisdom and Majesty. Tim. Into what Parts may this Epistle be divided? Into two parts, 1. the Title and Inscription, [The Epistle, etc.] 2. the Treatise [Paul an Apostle, etc.] The Treatise hath a preface, ad Verse 16. wherein Paul Saluteth the romans, wishing them good things, and describeth the person of Christ: also testifieth his pur pose of visiting them: after the Preface, is a Doctrionall institution unto Chap. 12. and another exhortatory unto the end of the Epistle. Tim. What Significations be there of this word [Epistle?] Sil. It hath two; the one, unproper and borrowed; the other, proper and natural: by the unproper signification, signifieth any thing that representeth the mind of another. Thus the Scriptures be Gods Epistles: also the Corinthians are called Paul's Epistles, because their conversion 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 certify their mind, so is the word used here. Tim. What meaneth this word [Apostle?] Silas Generally by it, is meant any messenger, as Phil. 2, 25. more especially, one selected of Christ to carry the message of salvation into the whole world, whereof there were twelve, to whom Mathias was added in judas room. Tim. What be the notes of an Apostle? Silas. Four; first, to be immediately called by Christ, Gal. 3, 1. Math. 1, 2. Secondly, to be sent with Commission, to preach unto all nations. Thirdly to have seen Christ in the flesh. 1 Cor. 1, 2. Fourthly, to have a privilege to be kept from error in their Doctrine, john 16, 13. to which may be added the fifth to have the power of doing miracles. Luke 9, 1, 2. Tim. Who was this Paul? Silas. A Pharisie by profession, a jew by birth, a most wicked persecuter for his practice. Tim. How was he changed? Silas. By the mighty power of Christ, who from heaven suddenly altered him, and of a persecutor made him a Preacher. From whence we may learn, that none despair, though they be yet in their sins: or being called, have grievously fallen. For Paul sinned fearfully before his Calling, and Peter after, yet were! Acts 9, 1, 2, 3. both pardoned upon their returning to God. Tim. Why did Paul write to the romans? Silas. First, because they were many of them his Countrymen, according to the flesh, the jews then dwelling at Rome in great Companies, Acts. 28. Secondly, because by writing to them, he gave an instruction common to all, within the jurisdiction of the romans, which was exceeding large, the Roman Empire being then in flourishing estate, and as it were the Queen and Mistress 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 Roman nation, being then Lords almost of the whole earth, nor for the excellency of the Roman Church, which consisting of Gentiles, was inferior unto the Church of the jews, who were the Olive tree, others being wild Olives, nor yet for the length of this Epistle, as some have imagined, but for the exceeding worth and use of the matter handled therein. For, besides the main Article of justification 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 justifying faith, also of Sanctification; of the Cross and comfort to them which bear it; of predestination; of the vocation of Gentiles; of the breaking off, and graffing in again the jews; of Good-workes; of Maiestracy, of Charity, of the use of things indifferent, of the diversity of Gifts, and functions in the Church: so as this Epistle was upon good respect set before the rest, as the Key to open the way to understand the other; and as a Catechism or Introduction to our most holy Religion: also the most exact and accurate Method of this Epistle, did deserve it should be prefixed. For, after the 〈◊〉 he defineth justification, declaring what it is, Rom. 1, 16. (and that is held most artificial Method, which beginneth with definition) Also he expresseth Ro. 3, 24, 25, 26. the several causes thereof Efficient. 1. God's grace, 2. Material, Christ jesus dead and raised to life, 3. the Formal, our belief of the Gospel, 4. the Final or end remote; the praise of God's righteousness; the nearest end, our salvation. Moreover, he amplifieth our free justification by the contrary, that we cannot be justified either by works of Nature, or of the Law, Cham 2, 3. therefore by grace and faith, after the pattern of Abraham, Ch. 4. then by the principal and immediate effects of justifying faith: both inward peace of Conscience, access unto the gracious God, joy, hope, patience in tribulation, experience, sense of God's Love in the heart, Ch. 5. and outward Holiness of life, dying to sin, and living unto righteousness, Cham 6. by the contrary operation of the Law, which is to reveal Sin and Wrath, Cham 7. whereas the Gospel freeth from condemnation, Ch. 8. by the cause [Election,] by the Subject [Gentiles called, and jews to be called] Ch. 11 by Testimonies, Ch. 10. by Examples, David and Abraham, Ch. 4. And as this Article of justification, so other points are treated of in a very perfect order; a hath been partly touched, and shall more particularly appear hereafter. Tim. Of what kind is this Epistle? Silas It is mixed: partly Didascalicall, teaching & instructing the mind in the truth of the Gospel; partly deliberative or paraeniticall, exhorting unto Duties of all sorts, and constancy in the faith: partly Consolatory, comforting against the fear of condemnation and affliction of the Cross; partly, Reprehensorie, rebuking the jews for their infidelity and contumacy against God, and the Gentiles for their immodesty, security, and pride, and both for their debate and carnal emulation; partly, gratulatory, giving thanks for their obedience to the Gospel; and Laudatorie, praising their zeal; and Petitoric, praying for Grace to them, and to himself. Tim. Show us now the scope and mark whereat this Epistle aimed? 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 all the Saints in the mystery of salvation: and secondly, the quenching of the flames of contention, raised between the two people, jews and Gentiles, and to set a firm peace, which is the nearest end. CHAP. I. DIAL. II. Tim. WHat is the sum of this whole first Chapter, and what are the chief Parts thereof? Sil. Having in the beginning, by an Artificial and elaborate Exordium, insinuated himself into the minds of the Romans, to make them attended, docible, and benevolous receivers of his Doctrine, ad ver. 14. toward the middle of the Chapter, he layeth forth the main question, to wit; that all people both jews and Gentiles, are no otherwise to be justified and saved, then by the Gospel being believed on, which touching the Gentiles, he doth demonstratively prove from verse 18. to the end of the Chapter: the reason is, because being transgressors by manisold and gricuous sins, both against God, thorough impiety, and men thorough unrighteousness, monstrous and unnatural, they were worthy of aeternal damnation, so far off was it, that their works could justify and give them life eternal. For the main points of this Chapter, they be four. 1. A salutation, to verse 8. 2. The exodium or preface, making way and entrance to the matter, to verse 17. 3. The principal Thesis or proposition, touching righteousness before God, by the faith of Christ, verse 17. 4. The confirmation or proof, from verse 18. to the conclusion of the Chapter: this is the effect of the argument, brought for probation. Gentiles & jews are to be justified, either by Faith or by Works of the Law. But neither the one, or the other, be justified by Works, both being sinners: which touching the Gentiles, is cleared in Ch. 2. and concerning the jews in Ch. 3. ver. 21. therefore justification of both, is only by belief in Christ. Which conclusion is found, Ch. 3. verse 22, etc. Verse 1, 2, 3. Salutation. 1 Paula Sernant of jesus Christ, called to be 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 Son jesus Christ our Lord, which was made of the seed of David, according to the Flesh, etc. Tim. What things were noted in this Salutation? Si. Three things: first, the person Saluting: secondly, the persons Saluted: thirdly, the thing which he wished unto them, and prayed for. Tim. What do ye note in the Person Saluting, how is he described? Silas First, his Office, both by the particular, that he was an Apostle or Ambassador; and general, that he was a servant of jesus Christ, that is a Minister or servitor of Christ, in publishing his will, by preaching the Gospel, and not only a servant (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 jesus Christ, Acts 9, 12, 3, 4. Tim. Wherefore doth he speak of his Calling? Silas. First, in respect of false Apostles, who charged him to be an intruder: secondly, to show that he had authority to teach, and that they were bound to obey, because he brought a Divine doctrine, and did not offer to teach them by intrusion and usurpation, but by a just, lawful, and divine vocation. Tim. How came he by such a Calling from Christ? Silas. Not by his own merits, either foreseen or present, as Origen thought, but by the eternal decree of God, who set him apart for that service of preaching Paul was separate. 1. to eternal life. 2. to the knowledge of both to believe as a Christian. 3. to preach it as an A ostle. the Doctrine of salvation, as it is here said 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 everlasting, by an eternal election, as Chrysostom and after Peter Martyr affirmeth. From whence we learn, that our Callings, jousts, and fruits of them, dependeth upon God's election, that all flesh may be humbled before God, ascribing to themselves none, but all praise to God, and free grace from every thing, which is in them, or done by them, or to them. Furthermore, in that by the will and Council of God his vocation was assigned for Paul, and he sanctified and put apart for it (as jeremy was, Chap. 1. 5.) long before any manifestation thereof to themselves, or to the world, let us hereby be warned, neither rashly to rush into a calling, running before we be sent of God, centrary to the practice of Aaron and Christ. Heb. 5. 4. nor being sent and called, withdraw ourselves from our appointed function, lest we be found to fight against God, whiles we would appear to men to be shamefast. For such an infirmity sake, God was angry with Moses. Exod. 3. and punished jonas Chap. 1. Paul commended for the contrary virtue, his readiness to obey his calling. gal. 1. 16. 17. Also john the Baptist. john 1. 7. Tim. By what Arguments or Reasons is the Doctrine of the Gospel commended to us in this place? Silas. First, by the Effects, It is a Doctrine of joy and Comfort, for so much the word [Gospel] signifieth; as ye would say, a good spell, or word of good tidings. Luke 2. 10. Secondly, by the Efficient cause, It is revealed from Heaven of God himself, and teacheth the Grace of God; therefore called the Gospel of God. thirdly, by the Antiquity, it was first published and promised by the Prophets. Gal. 3. 13. Fourthly, by the Subject and Matter which it handleth, and that is; the Son of God Incarnate and made Man: also, Saviour and Redeemer for man's eternal Salvation. 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 us of? Silas. First, of the never sufficiently loved and praised goodness of God, who would commit to us such a doctrine; for Quality, so comfortable; for Authority, so divine; for Continuance so ancient; for Matter and subject, so very excellent and glorious. Secondly, of our own duty towards this Doctrine of the Gospel. Tim. What is our Christian duty towards the word of the Gospel? Silas. First, in our judgements, to approve it and esteem it above Pearls, and most precious and profitable Prou. 3. things. Secondly, in our minds to mark and heed Psal. 119. 10. 11, etc. it well. Thirdly, in our hearts to believe it. Fourthly, in our affections to love it, and put our chief delight in it. Fiftly, in our memories to keep it, and treasure it. Sixtly, with our ears to hearken to it. Seventhly, with our mouths to confess it, and speak good of it. Lastly, to submit our whole man to the obedience and practice of of it, in all sincerity and constancy. Tim. What other thing doth it admonish us of? Silas. Of their error, which charge it with novelty or flexiblenesse, according to the wills of men, and circumstances Novelty a note of error Antiquity of verity. of time; for it is always one and the same, like God the Author; and it is very ancient, it is no upstart Doctrine, as ancient as man's fall; and that is most true which was first, as that is false which was latter. Tim. What learn we by this, that we have that accomplished and most clearly manifested to us, which was only promised to the people of the jews by the Prophets? Silas. That as God hath showed forth towards us the more excellent Grace, so our contempt and unthankfulness (if we endeavour not to walk worthy of that grace) will cost us dear, by pulling heavier judgements from Heaven upon us. Woe to thee Corazin. Mat. 11. 21 etc. Also learn, that the Gospel promised to the Fathers by the Prophets, and performed by Christ at his coming, is one in substance. Tim. What do ye call the Prophets? Silas. Men called of God to the Ministry of the old By Prophets here be meant such as preached to the people, as Nathan, though they did write no prophesy. Church, and furnished with special graces, both for Interpreting the will of God set down before by Moses in his Books, and also to foretell the will of God touching future events; and namely, touching the exhibiting of the Messias, and of the good things to be enjoyed by his sufferings. 1 Pet. 1, 11. Tim. What doth this admonish us 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, between the Old and the New Testament, though great odds in the measure of revelation. 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 serve unto? Silas. It serveth to confirm us in this persuasion, that the Scriptures are divine, and no humane thing or invention of man; as also it confuteth the Manichees and Marcionites, which utterly reject the Old Testament. Tim. What do ye call Scriptures? Scriptures. Silas. Every thing that is written is Scripture, in a large and general sense: but this word [Scripture] by an excellency, is given peculiarly to those Books which contain the word of God, and were written by Inspiration of the Holy Ghost, for the perpetual instruction of the Church. 2 Tim. 3, 16. This doth put us in mind of God's great goodness, that would have his Word Use. put in writing, and so wondrously to preserve those Books in all Ages for his Church sake, without loss of one jot or tittle, notwithstanding, great means to suppress and extinguish them. Tim. By what reasons can ye prove unto us, that these Books which are called Scriptures be the very word of God, rather than any other writings? Silas. There be heercof sundry Arguments, which may persuade all men, and some which will, and do persuade God's Children. First (that which was touched before) the great Harmony and constant consent of one part of this Book with another, in such a huge variety of infinite matter, yet no repugnancy; howsoever some diversity may be found. Secondly, the Majesty of the matter in great simplicity of words. thirdly, the efficacy, power, and virtue thereof, working in the hearts of sinners for their conversion, which no other Writing in the world, doth or can effect: for man's natures in their reasons and wils being corrupt, are as contrary to the Doctrine taught in these Books, as darkness to light; Heaven to Hell; yet are they by the mighty efficacy hid in them, reconciled to them; so as they willingly yield, approve, and honour them: also the power of them maketh even the wicked to fear and tremble, as in Foelix. fourthly, the events Foelix. of Prophecies so many hundred, yea, so many thousand years foreshowed. (As the Seed of the Woman promised to Adam, the bondage of jacob in Egypt, the Captivity of Babylon, the Birth of josiah and of Cirus; revealing 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 verity. Fiftly, the Penmen of the Scripture (as Moses, David, job, Matthew, Paul) discovering their own corruptions and infirmities, even to their own great prejudice, and crack of their own estimation in the world, and so unpartially reporting the foul blemishes of their own people and Countrymen, doth testify that they were governed by the holy Spirit of truth, in the penning of them. sixtly, there be sundry examples and stories in the Bible, to which even the Heathen and Pagan; yea, and jewish Writers (being enemies to Christ) do give testimony to the truth of them; as in josephus and others: and the witness of an enemy, it is of no small credit and force. Seventhlie, the strange preservations of these Books, notwithstanding the strange malice of the Devil, and the mischievous policies and practices of his most wicked Instruments to suppress and extingnish them, yet that they should be so kept, as to remain entire without loss of any Book, nay, of any jot or Tittle (as very judiciously learned men do think) this divine protection doth argue, that their Authority is divine. Add unto all this, the constant Testimony which so many worthy Martyrs by their death & blood have given to this truth. Lastly, every one of God's Children have the witness of his own Spirit, the Author of the Scriptures to testify in the consciences of them, that they are inspired of God, and do contain a divine infallible truth. Tim. Whereunto must this help and profit us? Silas. To arm our minds against that dangerous temptation of doubting the truth of Scriptures, whether they be of God. Secondly, to draw more reverence towards those Books and Writings with more study in them, then towards all other writings whatsoever, being the Book of Books, therefore by an excellency called the Bible. Tim. Why are the Scriptures called Holy? Holy. Silas. First, because they proceed from the Spirit which is Holy. Luke 1. 6, 7. Secondly, they teach a truth which also is Holy, even the truth which is according to godliness. Titus 1, 1. Thirdly, they be Instruments whereby the Elect are sanctified and made Holy. joh. 17. 17. Sanctify them with thy truth, thy word is truth. Lastly, they were written to divers most holy Ends; as to Ends & Uses of the Scripture. teach, to convince, to correct, to instruct in righteousness. 2. Tim. 3. 16. Also to give comfort. Rom. 15. 4. Tim. What learn ye by this? Silas. First, that they have a sacred authority in themselves, containing a divine Doctrine, and do not depend on Church or Pope. Secondly, that the Scriptures are to be preached, read, and heard with holy affection. Moses is commanded to put off his shoes, because the ground is holy. Exod. 3. 5. Thirdly, they are never to be mentioned but with great reverence and honourable Titles. Lastly, seeing they are Holy, therefore to apply them to vain and light, or to profane and wicked uses (as in Charms, Enchantments, in lefts and merriments, in plays and interludes) is a grievous sin, even an horrible profanation of God's name. Tim. What doth the third verse contain? Silas. A description of our Redeemer and Saviour, who is the matter and substance, the end and scope of holy Scriptures, which teach us nothing else save Christ, This putteth a difference between the Gospel and Law. as their main subject; and lead to nothing but unto Christ jesus, as their furthest mark. This discerneth the Gospel, not only from other profane Writings, but even from Moses' Law, which hath the same Author, not the same Subject. Tim. How is he described? Silas. First, by his Person, which is but one (concerning his Son.) Secondly, by his Titles, which are three. First, jesus. Secondly, Christ. Thirdly, our Lord. Thirdly, by his two Natures, which are distinctly set down with their proofs: the humane first, (which was of the Seed of David) than the Divine, Verse 4. (declared mightily to be the Son of God.) Tim. What is the Sum then of this Scripture? Silas. That jesus Christ the Saviour of the World, is both true God and true Man in the unity of person; there is in Christ one thing and another thing, that is divers 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 subsistence out of the person of the Son of God? Silas. No, none, being considered apart, but wholly subsisteth in the person of the Son, to which it is inseparably and wonderfully united. Tim. What is to be observed touching this union of Natures in one person? Silas. That our Saviour hath his denomination some times according to one Nature; as here he is called the Son of God. Sometimes according to the other, being named the Son of Man, or the Man Christ. 1. Tim. 2, 5. Secondly, from the unity of person it cometh to pass, that that which is proper to the one Nature, is attributed to Christ, denominated or named after the other; as here the Son of God is said to be made of the Seed of David, which is a property of his humane Nature, and yet affirmed of his Divine, for this Union 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 remain diverse in themselves, their properties and actions? Silas. It is true, they do 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 Godhead Mortal, finite, nor did it hunger, was weary, or suffer, or die, or rise again, or ascend, or pray; nor the Manhood is Immortal, Incomprehensible, Invisible, present in every place, etc. but the Natures with their properties and works, remain still distinct one from the otherꝭ howsoever they be conjoined most nearly in the person of our Redeemer. This is a great Mystery. 1. Tim. 3, 16. Tim. Wherefore was this union of Natures in one person needful? Silas. For two purposes: both to effect the work of Reconciliation with God for Sinners, and to maintain and continue it, to enter them into God's favour, and to keep them in it for ever. Tim. Express this somewhat more fully? Silas. The Son of God united to himself our Nature, that once in earth he might work righteousness in it, and suffer death, and so make and merit atonement for Sinners, and this humane Nature he keeps always united to his Godhead, that he may appear for us in Heaven thorough his continual intercession, to preserve this atonement that it be not interrupted by our daily sins; hence called our eternal Highpriest. Heb. 9 Tim. Now tell us how our saviour is called the Son of God? Son of God. Silas. There be Sons of God of divers sorts. First, by Creation, as Adam. Luke 3, 38. the Angels. job 1, 6. Secondly, by Adoption: thus the Members of Christ are Sons by Grace of Adoption. Rom. 8, 14. If Sons, than Heirs. Thirdly, by grace of Personal union, thus the Man Christ is the Son of God, being knit to the person of the Son. Luke 1. That holy thing which is borne of thee, shall be called the Son of God. fourthly, by Generation: thus the second person in the Trinity, is the Eternal Son of God, by Eternal and unconceivable Generation, being begotten from all Eternity of the substance of his Father: hereof called his only begotten Son. john 1. 13. and that Son of the Everlasting God. Math. 16, 16. by an excellency, because he alone is in a peculiar manner, God with his Father coeternal, Coequal in the substance and glory of the Godhead, before all Worlds; and the Head of our Adoption and sonship: this dignity being given to the faithful to be Son of God, by believing in the Name of this Son. john 1, 12. Gal. 3, 26. Tim. What be the Titles given to our Redeemer? Silas. Three: first, is of his benefits [jesus:] the second, of his Office [Christ:] the third is of his Sovereignty over his Church, and all the World [lord] Tim. Why is he called jesus? jesus Silas. Because he saveth his people from their fins. Tim. This 〈◊〉 is the Name of his benefits? Silas. It is so: for Salvation contains the whole mass of his benefits, which concern Eternal life, whereof justification and Sanctification be two chief ones. Tim. But ye can reduce his benefits to a few heads? Silas. Yea, unto two. First, justification, which is a saving and absolving the Believers from guilt and condemnation of sin, that they be accounted Just by Imputation of Christ's righteousness. Secondly, Sanctification, which is a saving or enfreeing them from the bondage and power of sin, that they may walk in holiness. Tim. What signifieth Christ? Christ. Silas. One anointed or consecrated with material Oil, to some Office. Tim. How doth this agree to jesus? Silas. To signify how he was consecrated by the authority of his Father, and the spiritual Oil of heavenly graces to his Office of Mediator-ship, that he might work the salvation 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 Sovereignty, which he holdeth under his Father over 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, being bought by him: Thirdly, of Preservation, being kept and upheld by him. Heb. 1, 3. From whence we are admonished: first, that Christ only hath interest in us, not Satan, nor the World. Secondly, that he lovingly and mightily careth for, and defendeth his Church and every Member of it. Thirdly, we are to rely upon his protection, and to render unto him due homage, loyalty, and subjection, as to our lawful and gracious Lord. Psal. 110, 1, 2. Tim. How many Natures be there in Christ? Seed of David Silas. Two, Human and Divine, he is proved to be a true Man because he came of the Seed of David, that is of David's loins; to 〈◊〉, of the Virgin; who was of the Lineage, Stock, Family, and Kindred of David: first, for so it was promised: secondly, that it might appear he came of a King: thirdly, to show that he disdaineth not Sinners; for David was a great Sinner. Tim. Wherefore is it said, rather he was made, then borne or begotten; also, what signifieth [Flesh.] Silas. Because the term [Mads] doth better express the admirable conception of Christ of a Virgin, without the help of man. 2. to show 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 being the Son of God eternally, existing by Incarnation, was not changed into Man, but assuming john 1, 14. the humane 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 David, not his 〈◊〉 but 〈◊〉 it is weak 〈◊〉 〈◊〉 and moreover, 〈◊〉 his divine nature 〈◊〉 his humane. 〈◊〉 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 sin. Heb. 2, 6. Secondly, to work righteousness in our Nature. Thirdly, to appear always in God's sight for us. Heb. 9, 24. Fourthly, to pity and succour us when we are tempted. Heb. 8, 2. Silas. What comfort cometh to us by his being Man? Silas. That God hath infinitely set his love upon us, whose nature he would have his Son to assume. Also, we are 〈◊〉 that he pitieth us in our 〈◊〉, himself having been 〈◊〉 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 conversation, seeing Christ so humbled himself, as being God, to become a servant, and to die, Phil. 2, 6, 7, 8. Secondly, that we never doubt of God's love toward us, whereof such a pledge is given us in the incarnation of his son, john 3, 16. Rom. 5, 8. Thirdly, that we study and strive to return all love to him, who so loved us; and by love to serve one another, as Christ through love became man, to serve his father's will for our good. Rom. 15, 1, 2, 3. Ephe. 5, 2. DIALOGUE. III. Verse 4, 5, 6. 4 And declared mightily to be the Son of God, touching the spirit of Sanctification, by the Resurrection from the dead. 5 By whom we have received Grace and Apostleship, that Obedience might be given unto the Faith for his name, among all the Gentiles. 6 Among whom, ye be also the Called of jesus Christ. Tim. WHat is the 〈◊〉 of this fourth Verse? Silas. That jesus Christ is God Omnipotent, of the same power & Majesty with his father: so declared joh. 5, 26. and 2, 19 to the world by his glorious resurrection, which was a work of Divine power. Tim. What is meant by the spirit? Silas His divine Nature, as the flesh against which it is set, signifieth his humane nature. See Spirit used in like sense, 1 Tim. 3. 16, 1 Pet. 3, 18. Heb. 9, 14. Tim. Why doth he put [Sanctification] to spirit? Silas To express the work of his Divinity, sanctifying his manhood, with all graces above measure, and quickening that flesh which he assumed, unto a life which is no more subject to death. Thus both Chrysostome and 〈◊〉 expound it of Christ's own rising. Tim. By how many ways did he manifest himself to be the Son of God? Silas By these seven ways: The first is, his Divine and effectual Doctrine, for no mere man could teach as he taught: also, by his most innocent Life. Secondly, by his powerful Miracles, which were evidences of his Godhead, being done by his proper power. Thirdly, by his foretelling things to come. Fourthly, by his knowledge of man's thoughts. Math: 9, 4. Fiftly, by ordaining of the Sacraments 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. seventhly, by raising himself from the dead, which is a work far passing humane power; Rom. 4, 17. and therefore fitly brought here to prove his Divinity. Tim. But Elisha and Paul raised the dead, and wrought other Miracles, yet were but men? Silas True, this was by a borrowed power even in Christ's name, but Christ did raise himself, which is more than to raise others, as Prophets did, and shall raise others by his own proper power (which argueth him to be more than a man) not as an instrument, but as a principal Efficient. Tim. For what reasons was it needful for him to be a Son of God. very God, that should be our Saviour? Silas For these Reasons: First, that he might give full merit to the doings and sufferings of his manhood, for a mere creature cannot merit of the Creator God. Secondly, that in his sufferings, which of itself he might support his manhood, could not bear such a weight of wrath as fallen upon him. Thirdly, that he might give his spirit to the elect to sanctify them, for the spirit being God, none but God could give him. Fourthly, that he might raise up himself from the dead, and all his members with him, at the last and great day. Fiftly, that he might be a maintainer of that salvation which he hath purchased, and a Protector of his people for ever: therefore, his members trust in him, and call upon him, which were a grievous sin, if he were but a mere man: for cursed is he, that maketh Flesh his arm. Tim. What Use is to be made of this truth? Silas First, it serveth to stir up our thankfulness towards God, who hath given us such a mighty Redeemer, Luke 1, 32. Secondly, it should cause us 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 us in his word, seeing he is that mighty God able to punish all disobedience. Acts 3, 13. Heb. 2, 2. and 4. Tim. What is meant by the Apostleship? Silas The gift 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 given him, not only without, but against all desert and merit, from the mere Ephel. 3, 8. goodwill and favour of God, at the time of his conversion 1. Cor. 15, 8. by grace, and together with it. Tim. Of whom did he receive this Grace? Sil. Of Christ immediately, who both called and furnished him with authority and gifts, even then when he went about to persecute and oppress the Church, that he might be to the praise of his glorious grace. Tim. To what end did he receive 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 (joined to his preaching) to believe and obey the Gospel of Christ. Secondly, in respect of Christ, that his name may be glorified, by the calling and submission of many souls to his Doctrine, acknowledging him for their Saviour and GOD, who before served dumb Idols as they were led. Tim. Towards whom did Paul exercise his Apostleship? Silas Especially towards the Gentiles; amongst whom, Christ was mighty by his ministery: as by Peter, he was mighty amongst the jews. Gal. 2. 7. Tim. What do ye learn out of all this? Silas That the gift and function of the Ministry, are Christ's free gift: secondly, that the use of them, is to be referred unto the honour of Christ; by winning men to believe and acknowledge him for they Saviour, by calling upon his name, and being called after his name [Christians] of Christ: thirdly, that Christ is a common Saviour of jews and Gentiles which believe, so as the difference of nations is taken away, Acts 10, 31, 32. Tim. What are we to learn for our instruction and edification out of the 6. Verse? Sil. These four things: first, that Paul doth wisely draw the Romans with compass and rank of them to whom his commission (as an Apostle) did appertain: both to put from himself the suspicion of a curious busy body, and to make them more willing to receive him, being sent to them with authority to be their Instructor. Also to humble the pride of the Romans, being ranged in the number of other Believers, howsoever they were Lords of the world. In naming the [Called of Christ] he giveth to wit, that they belonged to Christ, and his grace belonged to them; and teacheth how they belonged to Christ, & became (namely) by an effectual and special calling, drawing them to the faith of Christ, freely and firmly. DIALOGUE. FOUR Verse 7. 7 To all that be at Rome, beloved of God, called to be Saints, Grace be with you, and peace from God the father, and from our Lord jesus Christ. Tim. WHat doth this Text contain? Silas. The other parts of Paul's Salutation, to wit; persons saluted: and his wish or prayer. In the wish or prayer of the Apostle, consider three things: first, to whom. Secondly, what. Thirdly, from whom he wisheth. Concerning the persons he saluteth and wisheth good things, not universally to every one; Emperor, Consuls, Tribunes, etc. These were not members of the Church, and would have despised Paul his Prayer: but to all ye beloved of God, which believed in jesus Christ. And note, that his Prayer is common to all those which professed Christ, were they chief men or private, were they learned or unlearned, Romans, Grecians, or jews (for the Church at Rome now consisted of many Strangers, and not only of Citizens and home-born) withal respect of person; as God the giver of these graces, is free from acception of persons, both to comfort the means only, in that they were not passed over: also, to humble the great and mighty, in that they were sorted with the needy and little ones. Moreover, Paul's examples warneth all; namely, Ministers, that they be ready according to their gifts and opportunities, to pray for, instruct, exhort, and comfort every one under their charge, all being alike dear to Christ, and alike account must be rendered 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. beloved of God. 2. called. 3. Saints.) Tim. What learn we from the Place? Silas. That God's grace was not tied to Places, Persons, or Times, but is freely given without respect of Country, etc. For they who now be at Rome, are degenerated, and enjoy not that grace of God. Tim. What be the Tules given to the Romans? Silas. 1. beloved of God: 2. Saints: and 3. called. Tim. What signifieth this, to be beloved of God? Silas. Thus much; not to be lovers of God actively, but passively; to be right dear to God, of great account & price in his sight, even as it were his chief delight, being loved both by predestination, and by present justification, without any merit. Tim. What doth this commend to us? Silas. The great worthiness and dignity of a true Christian, that the great God sets his love upon him to take pleasure in him; which is more, then if all the Princes of the Earth should join and conspire together, to love one man. Secondly, that they be happy Men which be Gods Children, for they have God loving and favourable, in whose favour is life, and upon whose love depends all felicity, both earthly and heavenly; they cannot be miserable whom God loveth; and they cannot but be miserable whom God hateth. Thirdly, that the love and free good will of God, is the root of all other benefits: namely, calling, Sanctification, and Remission of sins are derived from hence, that God loving us, we loved not him, but he loved us first. 1 john 4, 10. Also, God so loved the World, that he gave his Son. john. 3, 16. Fourthly, this should provoke his Children to return dilection and love to God, of whom they are beloved. Fiftly, godly persons ought to be very dear unto us, and of great reckoning, sithence God our Father loves them. We should love where he loves, and deal well by them whom he will honour so much. 1 john 5, 1. Sixtly, that all injuries done to the Saints, cannot but provoke God to indignation; as it would grieve us to see any abused whom we love. Tim. What is meant by Saints? Silas. Such, as being separated from the World, are consecrated to Christ, and have his Spirit given them to work holiness in them: so as Saints be persons sanctified by the Spirit, to live holily and justly. From hence we learn, two things: First, that such as still abide in their sins, and wallow in the mire of a profane life, serving divers lusts and pleasures, they are no believers, nor beloved of God; for all Believers are Saints, that is; they are holy persons, loving and practising holiness. Secondly, that they shall never be Saints in Heaven, who first be not Saints in Earth, Saints in Via inchoatively, 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 effectual 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 implied in the Word (Beloved) to show, that our Christian vocation floweth from his mercy. This is moreover well to be observed, that Paul having said of himself, in verse 1. that he was [Called to be an Apostle] and now twice, in verse 6. and 7. saith of the Romans, that they were [The Called of Christ, & called to be Saints] that the word [Calling or Vocation] is used in a double sense, either in a more strict meaning; for a Calling to a Function or Office, either civil; as to be a Magistrate, a Captain, etc. or Ecclesiastical, immediately, as to be a Prophet, an Apostle, etc. 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 either unto the knowledge and profession of Christ, as of Hypocrites, by a general and external calling, when the word soundeth in the ear, to the enlightening of the mind, and some slight or slender change of the heart; or, it is unto the faith of Christ and unto salvation through him, when both mind and heart are mightily persuaded by the Spirit, to obey the Caller, by believing his promises, and endeavouring to do things commanded. This is an internal and effectual calling, which Paul here ascribeth unto all the Roman Christians; not that there were amongst them no counterfeits and unbelievers, but because by Law and judgement of Charity, we are bound to esteem all such for truly called and Saints, who outwardly profess themselves to be so, and do not by their conversation declare and evident the contrary, leaving to God the judgement of certainty. Now, whereas he writeth of these Romans: that they were called to be Saints, or holy; we are further to learn a difference between Nature and Grace; that first we are by Nature unclean and unpure, destitute of personal holiness: though not without federal holiness, being the seed of faithful parents, men are not therefore called of God, because they are holy, but therefore they be Holy: because they are called of his Grace. Moreover, covertly the Apostle herein takes away the difference between jews and Gentiles, that the jews may not boast, as if all holiness were in their kindred, and were tied only to their stock (as they foolishly dream) for the Gentiles are called to the same glorious condition of holiness. Touching Saints, the word noteth not any absolute perfection where there is no want: for no doubt but both Romans, Corinthians, and others, who Paul honoureth with the Title of [Saints] were sundry ways 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 spiritual gifts, that ye might be established. Tim. WHat doth this Scripture contain? Silas. Paul having ended his Salutation, useth now an Exordium or Preface; wherein, he endeavoureth to win and draw the good will of the romans towards him, to cause them more readily to hearken unto and embrace his Doctrine, performing (and that very pathetically) the part of a Christian Orator, by great art to get and gain their benevolence and attention. Tim. What Art doth be use for this purpose? Silas. First, he insinuateth his great love and good will which he beareth them, until 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 prove his love towards them? Silas. Three ways. First, by his rejoicing and giving thanks for their great measure of faith in the Gospel. Secondly, by his earnest and constant prayer unto God, for their spiritual prosperity. Thirdly, by his great care to come unto them, not for any earthly benefit or commodity to himself, but to do them good, by instructing them in the Gospel. Tim. Now expound the words and tell us here, what is meant by the whole World? Silas. The Churches which be in the world professing the Gospel of jesus 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 unto that which is written in 1. Thes. 1. 8. In every place your faith to God ward is spread abroad, etc. Now, by [Faith] is meant the fame and report of their Faith, witnessed and uttered by their confession of Christ. Rom. 10. and other fruits of a lively Faith. Like to that, 〈◊〉. 16, 19 where obedience (that is) their Faith, which made them obedient, and wherein consisteth the chief obedience of a Christian, is said to have come abroad, that is; the rumour of it. A 〈◊〉 of the subject for the adjunct. For Faith is a secret thing, and lieth hid in the heart, known only to God; yet by signs manifested to men: who by the fruits are led to see the root, and to commend it. Tim. What means he hereby, that he gives thanks to God? Silas. That he was glad, and with joy praised God for their conversion to the Gospel, and that it was grown so famous, as that their Conquests over many Nations was not so renowned, as their zeal and fervency for Christian Religion was. From whence we learn, that it is the duty of every faithful Man, to rejoice for the well-doing of others, when they thrive and prosper in godliness. The Reasons of this duty be these following. First, because we are members one of another, and therefore aught to suffer together, and to rejoice together. 1 Cor. 12, 26. Secondly, the well-doing, and spiritual prosperity of other Christians, redowndeth to us, who have an interest in all their gifts, as touching the use and profit of them, though not for the propriety of them; for every Saint is the possessor of his own graces, yet in the fruition and benefits, there is a communion, according to that which we profess in our Creed, concerning the Communion of Saints. Wherein we have just and great matter of rejoicing and thanksgiving. Thirdly, to rejoice at the welfare and the well-doing of the Brethren, is a Testimony, that we have Christ his Spirit, which is a Spirit of Charity, chase Envy out of the hart, and in stead thereof, planting brotherly love. Gal. 5, 22. 1 Cor 14, 4. This doctrine, serveth to reprove the envious and malicious, which either little regard and rejoice not at all; or which is worse, do repine and 〈◊〉 at the good estate, and good works of others; carping at them, crossing and hindering their good courses and endeavours: as Saul envied David, the jews Christ, and the false Apostles Paul. Secondly, it ministereth comfort to the godly, when they do feel their hearts stirred up to cheerful thankfulness towards God, for such as they see to be blessed with spiritual blessings in heavenly things. Ephe. 1, 4. Tim. Why doth he give thanks to God [through Christ?] Silas. First, because all graces come to us, through him our Mediator. john. 1, 14, 16. Secondly, because all thanks are accepted for him. 1. Peter. 2, 5. Thirdly, all ability to be thankful is given of him: for he with the father and the spiritis Author of every grace. Now the same way which God takes in bestowing his graces, we are bound to follow it in returning thanks, that is; by Christ our Highpriest. Tim. Why saith he [My God?] Silas. He spoke this, as the Saints do out of a private feeling; hot to exclude others, but to express his faith and peculiar affiance, which he hath in God's goodness; confessing, that God is his in special, who was a common God to all the faithful. Tim. Is it enough to have a general faith? Silas. It is not sufficient, but every one must privately apply to himself the mercies and promises of God, General and Historical: faith is common to Hypocrites and believers. Tim. What doth this teach us, that it is said their faith published, why he nameth their faith, rather than any grace of theirs? Silas. To teach us, that Faith is the Queen and Mother of all other virtues. Secondly, that God honoureth them with good Fame and renown, which honour him, by placing their Faith in his promises. Thirdly, that the power of God in spreading abroad the Gospel, is very mighty in so short a time, to carry it so far, notwithstanding all oppositions. Tim. What learn we, that he [Called God to witness] Silas That it is lawful to swear in private matters, so we observe these conditions. First, that the matter be true and known to us so to be. Secondly, that God only be called upon, as a witness of the truth. Thirdly, that the matter be of weight and importance, not slight and trivial. Fourthly, that there be such necessity, that without it we cannot be believed, it being a thing very requisite for the good of others, that credit should be given to our words, as it did very much behove the Romans to think well of Paul, whom they had never seen, and to believe him. From hence, are taxed three sorts of men: First, such as are common swearers upon every light occasion, as profane worldlings do. Secondly, for such as resuse to take an Oath before a Ruler, for the Ceremony of kissing the Book, or laying their hand upon it (as the Brownists do) which is a mere Circumstance, and a very indifferent thing, being void both of superstition and scandal, like unto the gesture of the Angel in the Revelation, lifting up his hand when he did swear: which Custom is used in AEthyopsa unto this day, when they take an Oath: as Abraham's servant put his hand under his masters thigh, when he did swear, Gen. 24, 9 Thirdly, such as are too scrupulous of an Oath, when there is just cause to take it: as the Anabaptists, who deny unto the Christians, lawful use of Magistrates, Laws, and Oaths (contrary to these evident 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 many other. Tim. Of what Spirit doth Daul speak when he saith (who I serve in my spirit) tell us also how God will be served? wherein his service consists, and for what reasons we are to perform service to his 〈◊〉? Sil. This Particle [My] showeth, that he speaks not of God his spirit, but of his own spirit, and fervent affection, 2. Tim. 1, 3. and it teacheth us in what manner God is to be served (1. Religiously worshipped) not in show and ostentation; not in hypocrisy; not coldly and perfunctorily; not constrainedly, and by compulsion; not in body only, but in soul also: with Readiness, 2. Cheerfulness, 3. sincerity, 4. fervency and innocency of heart; for these are things wherein God's service consisteth. His internal worship standeth in Faith, Hope, Love of God, fear of his name, Confidence, peace, joy in the Holy-Ghost, patience in suffering, and obedience in doing his will; Prayer for his protection & benefits, and thankfulness of heart, for his mercies of all sorts. His external service, is placed in public prayer, reading and hearing his word with reverence and attention, Communicating in the Holy Mysteries, praises, singing of Psalms, etc. All which parts of his service, we are bound to perform upon these Reasons. First, because we were created of God, out of nothing. Secondly, because by the blood of his son, we were redeemed out of hell. Thirdly, out of many dangers of body and soul, we have been preserved. Fourthly, with many and manifold good things, we have been all our life long, plentifully and graciously blessed. Fiftly, God hath given us both commandment by his authority, and freedom with happy liberty, that we may serve him. And lastly, promiseth to us, not only felicity on earth, but in heaven, so we will serve him: for Godliness hath the promises both of this life, and of that which is to come. Tim. For whom must we pray? Sil. For others, as well as for ourselves; especially for the Pastor, and the people one for another. Tim. What things hinder Prayer? Silas. Four things: first, our unworthiness compared with God's Majesty: secondly, our insufficiency to pray, being destitute of meetness and gifts therein: thirdly, hardness of the work, being one of the hardest works of a Christian: fourthly, opinion; that God will hear us without ask, and that prayer is needless. This hindereth some. Tim. What things hinder perseverance in Prayer? Silas Differing the profit and fruit of our prayers, so long as men wax weary of calling, because GOD hears not. Tim. What Remedies against these Lets? Silas. First, consideration of Christ's merits and worthiness, in trust whereof, our Prayers be offered up. Secondly, God's acceptance of our upright desites and endeavours, notwithstanding imperfections. Thirdly, his commandment laying the duty upon us. Fourthly, his promise of hearing us. Fiftly, experience of the Saints, who notwithstanding all Lets, have both prayed and obtained: and why may not other the Children of God, hope to find the like favour, having the like encouragements? Tim. We have seen Paul's Prayers were constant without ceasings, what do ye learn here that he [Made mention of the Romans always in his Prayers?] Silas. Even thus much: First, that it is the duty of a Minister of the word, when he prayeth for himself and others, not to forget his flock whom he feedeth, but to remember them in all his prayers: because teaching by Prayer, becomes successful and effectual. Secondly, it may be meet that the flock should know this Love and Care of their Pastor, for them to enkindle the respect of him the more: and especially, to gain their hearts to receive his instructions. Lastly, that if the success of our Prayers appear not strait way, yet we ought to persever, as in Luke 18, 1. 1. Thes. 5, 17. Tim. What was the matter of Paul's Prayer? Silas. He expresseth one part of his prayer, which was, He besought God that he might have a prosperous journey by the will of God, to come to them. Tim. What Branches hath thou Prayer? Sil. Two: First, that all hindrances removed, he might have opportunity of a journey to Rome. Secondly, that this journey might be made prosperous both for safe coming to them, and for doing good when he comes. Tim. What should this teach us, that [He beggeth this of God, and referreth all to his will?] Silas That God's Children should in all things hang upon God's providence, submitting their will for journeying, or for staying at home; and for all other matters, and for the good success of all things unto his good pleasure, I am. 4. 15. Secondly, they in their journeys, and all other lawful works that they take in hand, must begin with Prayer to God. For God directeth all things as he will, and he knows best what is good and meet for his Children. Also, this is a service and honour which they owe to God, to do all things by calling upon his name. Colos. 3. and distinguishing them from the Wicked, who do not call upon God. Psal. 14. This condemneth the impiety and rashness of many, who as if they were Lords of their own actions, do not rest upon Gods will revealed; nor upon his secret will, for events of their counsels. DIALOGUE. VI Verse 11, 12, 13, 14. Por I long to see you, that I might bestow you some Spiritual gift, that ye might be established, that I might have consolation together with you, & each with others Faith, yours & mine. I would that ye should not be ignorant etc. Tim. WHat doth this Text contain? Silas. Three things. First, the next proof of Paul's love in his purpose to travail unto them for their good. Secondly, by an answer unto an objection; [Yea, but why did ye not come all this while?] To which he answereth [I have been Let hitherto.] Thirdly, a reason of his purpose (to wit) because he was a Debtor to them, as being their Apostle, and having recceived gifts for their instruction. Tim. What was the end of Paul's purpose, to Travail unto Rome? Silas. To confirm them in the faith. Tim. In what Respects did they lack confirmation or strength? Silas. In five Respects. First, because their Faith was weak: for, we all know in part, and believe in part. 1. Cor. 13, 9 Secondly, their enemy Satan was crafty and strong. Thirdly, the assaults against their faith, both many and manifold, Fourthly, dangerous it was to be overcome. Fiftly, very many seeming strong, have been overthrown by Satan. From whence we may Learn, that they which have been comfirmed by the comforts and exhortations of the word, have still need to receive spiritual strength, to arm them against new encounters. Tim. Whence had they this strength? Or by what means is it attained? Sil. From the ordinance of Christ in the Ministry of the word, and from public Prayer to Christ, to bless his own appointment: as also from earnest private prayer and conference with the godly. From diligent Reading and Meditation. Tim. By what similitude may this be expressed? Silas Of Rain, which refresheth the thirsty land: & of Meat, which cheereth the faint bodies through God's blessing upon them: so the rain and food of Heavenly Doctrine, by the blessing of God, refresheth the Christian soul, being made faint and weary with sins & temptations. Tim. What Use is to be made of this point? Silas First, that as we desire to be inwardly strengthened, we should give ear unto exhortation. secondly, that exhortations must be given with a sanctified mind, that only our neighbours profit be sought with God's glory: all corrupt respects whatsoever being abandoned. Lastly, that we do constantly and humbly use all the former good means, ordained to be means of our confirmation. Tim. But wherefore doth the Apostle say, [That he would take comfort from the Romans, as well as give Consolation unto them? Silas To show, that the strongest may be edified and holpen even by the weakest: and not only to declare the great modesty of the Apostle, who Wrote (as he thought) feeling a want and weakness in himself, both in knowledge. 1. Cor. 13. and in the gifts of regeneration, Rom. 7, 15. Tim. What Reasons of this? Silas. First, God doth not give his gifts all to one, but so as one Christian shall need another's help. Secondly, he will try and exercise the humility of the most perfect. Thirdly, he will thereby nourish love among his Children, whiles one stands another in such stead. Fourthly, he will get himself glory, by doing his own work by the feeblest means. Lastly, he will allow, that absolute perfection is not to be found out of heaven. Tim. What use is to be made of this truth? Silas. First, it comforteth them of the least gifts, seeing God can and doth use them, to strengthen men of the best gifts, and strongest Christians. Secondly, it serveth to admonish the stronger, to suffer exhortations & council from their Inferiors: as Moses did from jethro, Apollo's from Aquila, David from Abigail. Lastly, it reproveth such, as scorn the council and help of such as be their inferiors in place and gifts. Tim. What other thing may be taught from this Twelve Verse? Silas. The Nature of Faith, which is to communicate and impart itself to others, by the work of love. Faith works by love. Gala. 5, 6. Tim. By what Similitude was this set forth? Silas. Of Leaven, of Fire, of the Sun, and of God the Author of it; all which, do communicate their properties to others: and so doth Faith delight to express its inward force and virtue. Tim. What doth follow hereof? Sil. That such as do not endeavour to strengthen others, according to their gifts and calling, it is a token that there is no Faith in them, but that which is dead, and like a withered Tree and dried womb, which be unable to bring forth fruit. Tim. How may the Faith of Paul profit the Romans? Silas. Two ways: first by his faith he obtained increase of such spiritual gifts as he bestowed on them, even as their own faith made them fit to receive those gifts. Secondly, his faith stirred him up to refer and use those gifts he had, to the good of others, and to God's glory. Tim. What good came to him hereby? Sil. In comforting and instructing others, he comforted and instructed himself; even as Iron 〈◊〉 Iron, and one hand washeth another: otherwise, than it is with the stone, which whers the knife, but itself remains blunt and dull; whereas Christians by teaching others, do teach themselves. Tim. How was this further declared? Silas. By a dissimilitude between earthly and heavenly goods, as thus: Our earthly goods being given out, we have the less, but heavenly blessings increase and multiply towards ourselves, by the use of them towards others. For, the faithful by mutual exhortations, do profit in the faith; and it is known, that Ministers comforting the sick, are comforted again by them. Tim. How might the Faith of the Romans profit Paul? Silas. In provoking them to pray for him, and for the success of his Ministry: and also, in moving them to Minister to him consolations, both inward and outward; according as his occasions required: all which, be the fruits of 〈◊〉 faith. Tim. What was taught from these words, [I would have ye know? etc.] Silas. That it is fit and requisite, the people should know how well and heartily their Pastor loves them, for it will breed love in them towards him; or else, make them excuseless. Also, it breedeth a boldness in them, to resort to him upon just occasions, as his wisdom and Gravity will cause them to come reverently. Tim. Wherein did Paul's love further appear? Sil. In a purpose to come to them for their spiritual good; of which purpose he was letted, either by Satan, or by God's special direction, or by incident occasions of the Church. When Paul would have come to Thessalenica, he saith: That Satan was the let that he could not come. 1. Thes. 2, 18. Satan's impediments which he casteth in the way of Teachers, to hinder them in their course be: partly by raising up Schisms and Heresies, as in the Church of Corinth and Galatia; partly, by stirring up persecutions and adversities, as he got james and Peter cast in prison at jerusalem. Acts. 12. and Antipas to be slain at Smirna 〈◊〉. 2, 13. And Paul himself, complaineth of a grievous persecution which he suffered in Asia, being tempted beyond his strength, and brought into despair of his life. 2. Cor. 1, 8. Sometime Paul was letted by God himself, who by manifest Oracles called him back from his intended enterprises. Acts. 16, 6. Where Paul purposing to preach the word in Asia, was commanded in a vision, to go into Matedonia. verse, 9, 10. Thirdly, the necessities of the Church's increasing every day more and more, occasioned the alteration of his purpose. Paul seemeth to give this reason of his not coming to the Romans when he had decreed it: That the estate of the Churches where he remained, required his longer presence and help, for their better profiting in the Gospel, Rom. 15, 22. His employment in other Churches deferred his coming to Rome, though he much & long desired it. Whence let us learn, that God according to his uncontrollable wisdom doth order and direct the course of the Ministry to whom he pleaseth: sometime causing the rain of Doctrine, to fall upon one City or Country, and sometime on another: as he seeth it meet for the commodity of his Children, and for his own name and honour. Also observe, that God useth to cross the purposes of his Servants and Saints being in snew good and holy, bringing to pass his own decrees, at a further time; and after a far other manner and way then men had determined. When God would prefer joseph, it was disliked of his Father and Brethren, yet God brought it to pass by another means than they dreamt. Paul purposed to come to Rome to establish them, but he must do it at such a time, & in such a fashion as God would: for after many troubles suffered at jerusalem, 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 herein, that his will was not agreeable to God's secret will, for it is sin to a man to transgress his revealed 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 father's life, whom the Lord will have to die; again, a man may wish with an evil mind, that which God willeth well; as a wicked Child may evilly desire his father's death, which God justly purposeth. Finally, note that Satan casteth innumerable hindrances in the way of God's Ministers, to stop the edification of the Church, which should provoke all the Servants of Christ, with greater fervency to pray for the free passage and good success of the Gospel; that the word of God (maugre Satan and his instruments) may run and be glorified: and if their prayers be not heard, yet to wait upon God with patience, and to continue constant; considering, that Paul did not at the first obtain what he earnestly and often craved touching his repair to Rome: but at length, if they persever, God will grant that which shall be expedient for his Church. Tim. What is furthermore to be learned from hence, that man cannot do what so ever he purposeth? Silas. That all things in the world are justly, wisely, and powerfully ordained and ordered by God's providence: more especially, God disposeth of all men's purposes, as it is written; Man purposeth, God disposeth, and the ways of man are not in himself. jeremy 10, 23. This teacheth all men patience, prayer, and thankfulness, to commend all their purposes to God's providence; and to bless him in all events. Secondly, it reproveth such, as attribute all things to Nature or Fortune; as A thists and profane worldlings do. Thirdly, it comforteth Gods Children, to know that their heavenly father looketh to all things, so as nothing falleth out in the world, but by his decree and will. Tim. What do ye call the fruit here spoken off. Sil. First, the conversion of some, who yet are in unbeleese, and sin. Secondly, the confirmation of such as be converted. Thirdly, the increasing and bringing to perfection, such as be converted and confirmed. This is the threefold fruit of the Ministry. john. 15, 16. Tim. What do ye learn hereby, that he termeth strengthening (such as be converted) a fruit? Sil. Sundry very profitable Lessons. First, that the It is a certain token of a faithful Minister, when he can account the profit of the hearers, to be 〈◊〉 〈◊〉 and vantage. Gospel is fruitful (wheresoever it is preached) either for conversion, or for confirmation, or for growth and profiting. Secondly, that the people converted by it, are as an acceptable fruit to God: and to their Teachers, as delightful to them, as good fruit is to the Husbandman: or as the good state and disposition of the flock, is to a good Shepherd. Thirdly, Ministers are to be glad, and to account it as precious fruit, when any be converted by them to Christ. This is a remaining fruit, and most excellent. john. 15, 5, 8, 16. Tim. What was taught from these words [as amongst other Gentiles?] Sil. First, in that Paul provoketh the Romans to the Paul, his presence and preaching, was fruitful to other Gentiles, and he wished and hoped it to be toward the romans. obedience of the Gospel, by the example of other Gentiles, we learn; that great is the force of good examples, to move to good; as of evil examples, to move to evil. The first reason hereof, is, because we are like Apes, apt to imitate others: and secondly, examples affect our senses as well as our minds. Furthermore we learn, that where the Gospel is truly preached, it is never preached without fruit to life; because, wheresoever the Gospel is preached, there God hath a people, which must serve to a double use: first, to encourage Ministers to teach: & second lie, to encourage the people to live under teaching Pastors. Tim. What Learn we hence, that Paul reckoned himself [A Debtor to the wise and unwise: For, there were Men of both sorts among the Grecians and Barbarians] which here signifieth all people save the jews? 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 Gospel, propounding life to all sorts. Secondly, that the wisest of the world, may be glad to become Scholars of the gospel, which is worthy the searching of the most learned. For it is no disgrace Divinity here in, excelleth philosophy, which is not made for all men, and the Law of Moses given into one Nation only. with Mary to sit at Christ's feet, no nor for Paul himself. Thirdly, that every Minister by virtue of his Calling, is a debtor to his people, & oweth them diligent feeding. Fourthly, that a man who hath any Calling or gift, it maketh him a Debtor to others, according to his measure of Grace, and compass of his Calling, when opportunity serveth him to be readic to do others good, as an honest Debtor is ready to satisfy his Creditors when he gets wherewith. There is first a Debt of money borrowed, which is a civil Debt. Rom. 13, 3. Secondly, of Nature, to those of our own household, 1 Tim. 5, 8. Thirdly, of Charity to all men, masmuch as they be men; even to our enemies. Esay 58, 7. Luke 6, 27. Fourthly, Debt of a Vocation or Calling, which the Apostle here hath respect unto, 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 show; that as Worldly, so Christian debtor ought to be willing to discharge the Debt, both to their Brethren, and unto God, especially that great Creditor, of whom men do receive all that they have. Tim. What doth this 15. Verse contain? Silas. A profession of the Apostles readiness, to declare and preach jesus Christ to such Christians as dwelled at Rome, so it might seem good unto God to have it so. For he was prepated for his part, according to his Office. Tim. What learn ye hereby? Silas First, that it came not of Paul his own purpose that he did preach to the Romans; but of GOD, whose Calling must be expected. Secondly, a lesson not only 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 we are more especially indebted) we should not fail to do it, and that to the utmost of our power, with a cheerful and prompt mind, according to that council given us in Ecclesiastes, Whatsoever is in thy hand to do, see thou do it with all diligence, Eccles. 9, 10 Lastly, let us learn by Paul's example, First, to overcome any discouragements whatsoever, by the consideration of our Calling. Secondly, the goodness of the things we have in hand. Thirdly, the hope of great gain and success by our labours. DIAL. VII. Verse 16. For I am not ashamed of the Gospel of Christ: for it is the power of God unto Salvation to every one that believeth, to the jew first, and also to the Grecian. Tim. WHat is the sum of thou Scripture? Silas. That we ought to glory in the Gospel, because thereby God is truly powerful to save all that believe it. here doth end the holy Apostles 〈◊〉; and his Tract of justification by Faith, beginneth at the 16. verse: where he entereth upon the Treatise by a Prolepsis, making answer to a secret Objection. For Paul having written in the latter end of the 15. verse, [I hat he was ready to preach the Gospel at Rome,] it might be objected unto him, the Gospel is every where spoken against, the Precepts thereof be scorned, and thyself accounted little less than mad, which thinkest to teach the wise more wisdom by the Gospel? To which the Apostle answereth, ptofessing, that [He is not ashamed of the Gospel] though it seem never so contemptible and base unto the world. Whereof, he rendereth two reasons: One, because it is not his own Gospel, but of Christ as Author; and concerning (no frivolous or fruitless matter) Christ, as Matter & Subject. The second (from the Fort and 〈◊〉 thereof) because it is a most healthful and powerful Organ or Instrument of 〈◊〉 to save believers. 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 he had said, I am so far from being ashamed, and I do glory and rejoice in it so, as I esteem nothing so honourable: Insinuating to the Romans, that they ought likewise so to do, as he their Apostle did: according to that which he spoke plainly (and without any figure) unto the Galathians, Chap. 6, 14. Now when he termeth the Gospel (1. the Doctrine of free justification by Christ) [the power of God] he meaneth not of his Creating power, or his revenging power unto destruction; but of a power joined with favour and love for salvation; not of his Essential power, but of his Organical Ministerial power; or (by a 〈◊〉) of the declaration of his power, when it is manifested in the preaching of the Gospel, to make it effectual. For, by the Gospel, God mightily moveth the hearts of the elect (when the hour of their conversion cometh) infusing the Holy-ghost, which stirreth up the unbelieving heart, and makes it able to believe, whereby righteousness and salvation is obtained thorough Christ. Tim. What is the profession made in this present Verse? Si. That Paul is not ashamed of the Gospel howsoever: for in all Ages since the Gospel did first come abroad, many have been ashamed of it; & from the shame which accompanieth it, have they forsaken it, or coldly professed it. Yet Paul professeth, that for no cause would he be ashamed thereof. A Confession worthy of such an Apostle. Tim. How many ways may we be ashamed of the Gospel of Christ? Silas Two ways especially. First, if we be ashamed of the Doctrine or duties of the Gospel; or secondly, of the Preachers and professors of it. Tim. What things usually make men ashamed of the Gospel? Sil. Four things. First, the strangeness of the Doctrine, being above natural reason. Secondly, the simplicity and meanness of the Gospel, being without earthly pomp and glory. Thirdly, the troubles and crosses of such as are the Disciples and hearers of the Gospel. Fourthly, the plainness of the Gospel, being void of human wisdom, and excellency of words. From whence we may observe, that great is the corruption of man's hart, which is not ashamed of things shameful; and yet do shame at things, wherein they ought to glory. Tim. What reasons should preserve us from being ashamed of the Gospel? Sil. Five: First, the example of Paul such an Apostle which had abide much shame for the Gospel, and yet saw no cause to be ashamed of it. Secondly, the Nature of the Gospel, being a gladsome and joyful message. Thirdly, the subject of the Gospel, which is Christ: of whom, if we be ashamed before men, he will be ashamed of us before God. Fourthly, because it is the Instrument of God's power, to beget Faith. Fiftly, the effect of the Gospel, which is salvation, the greatest of all benefits; or rather it hath all safety in it, comprehending deliverances of all sorts, both Temporal and Spiritual. For, whereas there be sundry and many kinds of salvations or safeties; as of our goods and persons, by good laws and just Magistrates; against sicknesle and diseases, by Physicians and wholesome medicines, from violence and injuries of enemies; by valiant Captains and Soldiers, from extremity of weather; by builders of houses or Masons, from cold, by Garments: as all these enemies, dangers, effects, and 〈◊〉, came by sin, and be effects of transgression, so our deliverance and safety from them, is a fruit of Christ his redemption, and of that faith which embraceth it: but here is chiefly meant, that salvation which is spiritual, and is of the soul, from sin and eternal death, whereof there be two parts; the first part, is deliverance from guilt and punishment of sin, by remission; the second, is blessedness and eternal life in the possession of God's favour and love, whereof there be three degrees. First, in this life, at the time of regeneration, when sin being pardoned through Faith, and the soul renewed by the Holy-Ghost, it beginneth to live that life which is eternal. The second at death, when the Soul severed from the body, is received into Abraham's bosom, to rest in heaven, with the Spuits of just men. The third, at the day of Resurrection, when the whole man shall be glorified with Christ everlastingly. This is that Salvation, whereunto the Gospel bringeth the embracers of it. Moreover, whereas it is preached to some unto destruction, it happeneth by the infidelity of men. For the Gospel of it own Nature, and by the counsel of God, is appointed to be cause of Salvation. Wherein it diftereth from the Law, whose effect is to reveal wrath for sin, not to justify and save sinners, propounding life indeed, but it is unto the perfect keepers: whereas the Gospel offereth and performeth Salvation to the believer, even to every believer, without difference of Nationꝭ and so the promises of the Gospel are universal, both in respect of all believers which receive it; and also, because no Age, Sex Nation, Estate or condition, is excluded from participation of Christ, & life eternal, so they believe. Lastly in the tenth Chapter of this Epistle, verse, 13, 14, 15. Paul frameth the Ladder (as I may so speak) by which, the Gospel causeth men to ascend, and climb unto the mark of eternal Salvation in Heaven; whereof, the first step is sending of Teachers to preach the Gospel. The second, is preaching. The third, is hearing of the Gospel preached. The fourth, Faith by hearing. The fifth, Confession and Invocation of God. The sixth and last, is Salvation itself. Tim. What reasons may move men to believe? Silas. First, the commandment of God. Mark. 1, 15. Secondly, the promises, even of eternal life, and of all other good things, be made to Faith. Thirdly, examples of good men in Scripture, who have 〈◊〉. Fourthly, the danger of unbelief, which is eternal death, besides manifold temporary miseries. Fiftly, the profit of believing. Sixtly, the truth of God the promiser, who cannot lie or deceive. seventhly, his almighty power; being most able to keep his promises. Lastly, we believe men which are less faithful than God, by many thousand degrees: and if we believe the witness of men, how much more ought we to receive the testimony and record of God? 1. john. 5, 9 By these reasons, we must fight against all motions of unbelief, and enforce ourselves to use all good means to preserve and increase Faith. DIAL. VIII. Verse 17. For by it the righteousness of God, is revealed from Faith to Faith. Tim. WHat Coherence and dependence hath this Verse with the next before? How are they knit together? Silas. It containeth a proof, or rendereth a reason of that which he had said touching the Gospel, by the proper effect whereof (to wit; that by Faith we should be justified;) he now confirmeth the Gospel, to be [The power of God to Salvation:] for we are certainly saucd by that whereby we are justified. This Text then, doth well and fitly serve to a double purpose and end. First, it is brought in, as a reason of the definition of the Gospel, set down in verse 16. For, if by the Doctrine of the Gospel be plainly and effectually showed and taught, the only right way of attaining righteousness before God, (which neither Law, nor Philosophy, nor any other learning can teach) then is the Gospel the mighty Instrument used of God, to save believers. 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 Works) elect sinners be justified, before the judgement of God. Which is proved by a testimony of Habakuk. Tim. What is the sum of this Scripture? Silas That the Gospel doth open the way how to come unto perfect righteousness, such as shall make an Elect sinner, stand unblamable at the tribunal of God. Tim. What is the drift? Silas. To prove that salvation is had by the Faith of the Gospel, because perfect justice and salvation cannot be divided: therefore from whence justice doth come to us, from thence also eternal life in heaven doth proceed and flow. Tim. What is here meant by righteousness? Silas The integrity of humane Nature, being conformed wholly to the will and Image of God: this integrity is only to be found in Christ inherently, and such as he will impute it unto of favour and mercy. By the righteousness of God in this place, we may neither understand his essential righteousness, whereby he is just and righteous in himself; loving innocency, hating Iniquity. Psal. 11, 7. & 45, 7. nor yet his Distributive judiciary righteousness, whereby he rewards the Good, and in severity of judgement is revenged on the Wicked. Rom. 1 23. 2. Thes. 1. 5. for these are not, or can be communicated to men by Faith: neither yet by Righteousness is meant, that habit of justice and Charity, infused of God into our minds, whereby we are made apt to do good-workes. For this is manifested by the Law, and stands in working, not in believing. Rom. 3, 20, 21. But whither we understand the perfect justice of Christ in his Nature, actions, and sufferings, satisfying fully Gods wrath for sin, with the communicating & application thereof, to elect sinners by Faith; or the Mercy, grace, and clemency of God, declaring itself in freely pardoning sinners, justifying them also, renewing their hearts withal, that they may love the Law, & abhor vice. Lastly, giving them pure and sincere actions and manners, which be the necessary fruits & companions of forgiveness of sins and imputed justice, it skilleth not much. For, in many places, the word [Righteousness,] signifieth the goodness and mercy of God, remitting sins, and delivering from the punishment thereof, for the merit of Christ, as Psal. 31, 2. and 35, 4. & 1. Sam. 12, 7. and often elsewhere; and may so be taken here. Howbeit, the best Interpretation, is to expound it of the full obedience of Christ to death, imputed to faithful persons for remission of sins, and perfect justice before God: which is therefore called [The Righteousness of God] because it is his mere gift, and cometh not by works, or any human strengths. Rom. 9, 30. Secondly, it alone satisfieth the most rigorous exact justice of God; and makes sinners just, not before men, but in the sight of God. Tim. Why is this Righteousness called [Righteousness of God] show this more distinctly? Silas First, because it is his gift. Secondly, because he giveth it to show himself righteous and true of his word. Thirdly, it is that righteousness alone, which he in his most strict and exact 〈◊〉 approveth, and will Crown. Lastly, because his righteousness is opposite unto the righteousness of Works. Rom. 10, 3. Tim. How, or in what manner & respect is this Revealed by the Gospel? Silas. First, it is there contained, taught, and read of. Secondly, it is unknown to the Gontiles. thirdly, the prophecies of the Prophets, do but obscurely shadow it, and not plainly teach it as the gospel doth. Fourthly, the gospel (as an Instrument) both openeth it, and giveth it to us which believe. From whence we may learn, that the gospel ought to be most precious unto us, seeing we have such a treasure by it; and therefore, all they are most wretched, who either neglect, or despise the gospel. Tim. How may 〈◊〉 declare our precious reckoning, which we do make of the Gospel? Silas. First, by our continual and hearty thankfulness to God for it. Secondly, by our study to know it sound and distinctly. Thirdly and chiefly, by our belief & practice of it. Fourthly, by our daily and earnest prayer to God, for increase in the knowledge and obedience of the gospel. Tim. What other things 〈◊〉 we here in this Text? Silas. That naturally we are ignorant of the gospel, because we cannot know it, without revelation from heaven. We are not borne believers. Tim. Tell us now, what Faith is that which is the justifying Faith, and whereunto the Righteousness revealed in the Gospel, is imputed and applied? Sil. Not that Historical 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 things believed, joined with the true knowledge and assurance of understanding, whence cometh confidence and boldness. Tim. How many things are comprehended in this Faith? Silas. Five things: First, apprehension in laying hold on Christ. Secondly, approbation in esteeming Christ above all, or more than all. Thirdly, expetition, in desiring him before all. Fourthly, Oblectation, delighting in him more than all. Lastly, Expectation, looking for the full enjoying 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 diverse Interpreters is diversly expounded: as from an unformed Faith, to a formed, which is Popish: from the Faith of the Preacher, to the Faith of the hearer: (Thus Augustine, but amiss) for a man's own faith justifieth: therefore, from faith of Parents, to faith of posterity, is amiss: also, from the faith of the old Testament, to the faith of the new (as Chrysostom thought) not well, nor fitly: from the Faith of one Article, to the Faith of another (as Anselm writeth:) from the faith of things present, to the faith of things to come, as the resurrection, &c: From the faith of God promising, to the faith of man believing, as Ambrose & Martyr think; yet the fittest and best exposition is of the measure of one and the same faith: from faith beginning, to Faith increasing toward perfection; Faith, so much the more it groweth, so much the more it maketh men sure of their justification: there be the like phrases to this, elsewhere, 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 here, from an infirm Faith, to a firm Faith. Therefore the meaning of this form of speech, is, as if it should be said, that this righteousness of God is gotten not by the works of the Law, but by the Faith of the Gospel alone; for degrees of Faith alter not the kind of Faith; a weak and a strong Faith be but one Faith, which without deed doth justify; according to that which is afterward written for explication of this Text, in Chap. 3. verse. 22. Tim. What do ye call the weak Faith? Sil. An earnest and constant desire to know Christ, and to make application of his mercies to ourselves. Tim. What is the highest degree of Faith? Sil. To be fully persuaded of a man's own Adoption, and of his own Salvation, as Abraham and Paul. Rom. 4, 21, & 8, 38, 39 Tim. Who are hereby admonished? Sil. Such as presume of full Faith, when they have none at all. Secondly, such as think they have none, because they have so little, and mingled with many imperfections. Presumption and distrust, are the extremes of a true Faith. Tim. What be the fruits whereby a weak Faith may be known? Sil. These: First, daily exercise of private prayer. Secondly, true love of the word, and of God's Children because they be so. Thirdly, true sorrow for sin, and earnest endeavour to mortify our lusts. 〈◊〉, diligence in the duties of our particular calling. Lastly, patience in adversity. Also, the fruits of a strong Faith be these. First, to cleave to God, in great dangers; as Stephen and Paul did. Secondly, to suffer joyfully the 〈◊〉 of goods and life for Christ and his word, as Antipas and Hebrews did. Heb. 10, 34. 〈◊〉. 2, 13. Thirdly, to believe the promises when all means fight against us, as David 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 love of the Brethren. 1. john. 3, 14. seventhly, bountiful; relieving the poor members of Christ jesus, even to the impairing Acts 2, 45, & 4, 34. of our own substance. 2. Cor. 8, 3. for Christ his sake, if need and cause so require. DIAL. IX. Verse. 17. As it is written, The just shall live by Faith. Tim. WHat is the drift of these words? Silas. To prove by authority of Scripture, that whosoever believeth the Gospel, shallbe Habak. 2, 4. accounted righteous, and so be saved. This sentence of Habakuk, is also an illustration, as if Paul should say; This Doctrine, by Faith to be justified, agreeth with the Prophets, and is neither 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 itself [The just shall live by Faith.] Tim. What was observed in the manner of alleging this authority? Silas. These few things: First, that Saint Paul citeth not so much the verse, as the Book of Scripture wherein it is written. Secondly, that he contenteth himself, to prove Doctrine by authority of Scripture. Thirdly, that he citeth but one Testimony. Fourthly, that the Doctrine of free pardon and imputed righteousness, is hard to be persuaded unto men, yet hath witness from the Prophets. It hath ever seemed to human reason very repugnant, and a thing unlikely to be true; that a wicked liver, a perjured person, a common liar, a railer, an oppressor, an unchaste liver, a bloodsucker, or such like; only by believing the Gospel, should suddenly become just, and be accounted righteous and unblamable. Against which Doctrine, the Papists to this day like Dogs do bark, railing at it, and the Preachers of it, saying; that it overthrows all Laws and Discipline, and takes away out of men's society, all use of punnishments and rewards, laying open a gap to all wickedness, (if it should be preached,) that without righteous works, without any habit or actions of justice, only by Faith in Christ, sinners may be justified with God. Therefore, out of good discretion, to stop the mouths of calumnious slanderers, and to put human reason to silence, Paul citeth this place of the Prophet, lest he be thought to have brought in a Doctrine full of novelty and absurdity; it being received long before in the jewish Church, by authority of prophetical Oracle, which is three times alleged in the new Testament. First, here. Secondly, Gal. 3, 11. Thirdly, Heb. 10, 〈◊〉. to illustrate this Doctrine of justice and life eternal, to be had by faith alone; and howsoever the Prophet who first used these words, might aim (in part) at the refreshing and comforting of the godly in those troublous times, under Nebuchadnezar, when their captivity was sharp, and their deliverance long deferred; yet because temporal deliverance were types of eternal, and depended upon Christ, it is not to be doubted, but Paul hath rightly applied it to the spiritual deliverance, by the Messiah to come, through Faith. Whereby the elect (both under Law and Gospel) were safe, and made partakers as well of justification and remission of sins presently, as of life eternal in the Heavens. Which concord, in this great truth of righteousness by Papists must blame the Prophets and Apostles, and not us. Faith, between the Prophets and Apostles, it is implied not obscurely, by this Particle [As] and whereas Paul ascribeth unto holy Scripture, the authority to prove the question in hand; whether Faith or works do justify before God; we may note further in what estimation we ought to have the written word; namely, to account it the perfect rule of all divine truth: according to which, we ought to examine and judge of all controversies in matter of Faith and Religion; for it is the wont of this blessed Apostle when he will confirm any Christian Doctrine, or determine any doubt or question, which may arise about it, still to run unto Scriptures for probation; which shows the Scriptures alone to be a sufficient directory, and a competent judge of all controversies in Religion. Tim. What did we observe in the authority itself? Sil. The reading and the Interpretation. The reading standeth thus, [The just by Faith shall live] this is the better reading; or thus, [The just shall live by Faith] this is the worse, as though we were first just, and afterward should live by Faith. Also, the word [His] is in the Prophet, [The just shall live by his own Faith;] but it is left out by Paul because it is sufficient (without the pronoun) to prove his purpose, that [The just by Faith shall live.] Tim. What is the Interpretation of these words as they were first used of the Prophet Habakkuk? Sil. To show the duty of just men in dangerous times; namely, by Faith to wait and rest upon God, if they would live and be preserved; when other which had confidence in themselves were destroyed. Tim. What is the meaning as Paul sciteth it? Sil. To teach thus much: that such as embrace righteousness by Faith, shall be saved from Sin, Hell, and Satan, and live eternally in Heaven; as well as be delivered here in earth, from temporal dangers. Tim. What Doctrines were gathered here? Sil. These three chiefly: First, that none shall live but the just. Secondly, none just but by Faith. Thirdly, every one is justified by his own Faith. Tim. Why shall none live save the just? Sil. Because God hath not promised life but to such as are just: as it is written [Do this and live.] Secondly, he threateneth death to sin, and to all unrighteousness; therefore, all unjust persons are certain to perish; which showeth the necessity of seeking and getting perfect justice by believing the gospel. Tim. Why is none Just save by Faith? Silas. Because all men (even the best) do lack righteousness of their own; therefore, they must seek it elsewhere in Christ, by Faith. Rom. 10, 3, 4, 5. Phil. 3, 7, 8, 9 Tim. How is it declared, that none is justified but by his own Faith? Silas As none seeth but with his own eye, or taketh hold of a thing but with his own hand, or eateth but with his own mouth, or walketh but with his own feet; so none seeth Christ to be his Saviour, or taketh hold of his merits, or feedeth on him, or walketh and cometh to him, any otherwise then by his own Faith, which is the eye, hand, and mouth of the soul. Tim. What other things learned we from this Text? Silas That we have many notable benefits by Faith, to wit; Salvation, Righteousness, and Life, who of all other be most principal. Secondly, that to live by faith, it is to exercise Patience, Hope, Wisdom, Love, Obedience out of a lively Faith; by which, a Christian is made able to move himself to all good duties: unto which, by power of Nature, we can by no means attain. Tim. Is there any further thing to be observed in this Text for our instruction? Silas. Yea, it commendeth unto us the difference between the Law and the Gospel, how the righteousness of the one is distinguished from the other: For the righteousness of the Law requireth works, and the fulfilling of the Commandments. Leuit. 18, 5. Galath. 3, 12. But the Gospel saith [The just by Faith shall live.] The righteousness of the Law, is a perfect obedience; the righteousness of the Gospel; is an imputation thereof to the Elect Sinner, at what time he believeth. Rom. 4, 24. The Righteousness of the gospel God giveth to us, but the righteousness of the Law, men do give it to God. There is good use of this difference, and is to be held constantly, because it freeth the troubled Conscience from snares and perplexities, when he shall perceive, that though he lack good Works, and be full of wicked manners, yet unto the forgiveness of sins, and absolution before God, it is enough only to believe in Christ, according to the gospel. Secondly, it takes from man, all cause of rejoicing and glorying in himself, that he may glory only in this; That he knows God to be merciful, to pardon his sin, and accept him for righteous, when by his sinful Works, and transgressions of the Law, he deserved death. jer. 9, 23. DIAL. X. Verse 18. For the Wrath of God is revealed from heaven against all ungodliness and unrighteousness of Men, which withhold the truth in unrighteousness. Tim. WHat is the drift of this Text, & how doth it depend upon, and sort with the former Verse? Silas. The drift and purpose, is to confirm the main and grand proposition, that sinners are justified and saved by the Faith of the gospel. The argument is from the contrary; Sinners are not justified by their Works, therefore by Faith. For, in the cause of justification, faith and works have the condition of contraries. Rome 11 6. Now, touching things which be immediately contrary the maxim and rule is; that when the one is denied, the other is affirmed; and what is taken from the one, is given to the other; it doth then necessarily follow, that righteousness must be had by Faith, seeing it cannot be had by works. And why not by works? Was it not the common and generally received opinion, both amongst Philosophers, and the jews themselves; that Works were the cause of righteousness? To this secret Objection, the Apostle answereth, by a reason taken from the contrary effects, as thus; Men cannot be righteous by their Works, because their works: were wicked and unjust, & therefore punished of God which he proveth by a distribution of Gentiles, unto Chap. 2. Verse 17. and thenceforward of the jews, 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 engrafted in them, signified by the word [Truth.] Secondly, that they violated the Law of nature in respect of duties to God and Men, by ungodliness and unrighteousness. Thirdly, that they were punished of God mightily, [Wrath from Heaven.] 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] be otherwise attributed unto men, then unto God. For, it is in men properly, as it is a perturbation of the mind inflaming or stirring up to Revenge. Wrath, in his proper acception, is an appetite or desire of revenge, for some contempt or hurt, done or supposed to be done to ourselves or others, whom we affect. When men see themselves neglected or wronged, strait way they are moved to take vengeance on the party: thus it is in Men; the truth whereof, appeareth in Came, Esau, Achab, etc. whereas in God, wrath is (no affection) but a just act of God, punishing wickedness, or the punishments themselves of war, famine, pestilence, sickness, etc. inslicted for iniquity; so it is used in this Text. For it is here set against righteousness of God, spoken of verse 17, which (as we have said) signifieth both his merciful goodness, freely bestowing justice and life eternal upon believers: and also, justice or life, given and bestowed graciously. Therefore, by wrath, we must understand both his indignation, revenging impiety; and the Revenge or pains themselves, according to the Hebrew phrase. Now, this wrath is said to be [Revealed] that is; to be declared by examples, and by experience testified. For howsoever sundry ways God's wrath be Revealed against sin (as by the light of nature) every man's Conscience, naturally accusing and tormenting him for evil doing. Rom. 2. Secondly, by the Gospel, whose voice is not only Consolatory, speaking pardon and life unto believing offenders, but comminatory, This is by accident, and not of the Essence & Nature of the Gospel. threatening death eternal to impenitent persons and unbelievers, as Mat. 3, 10. Luke 13, 3. joh. 3, 18, 36. Thirdly, by the Law, whose office is to reveal wrath, and the curse against every transgression. Deut. 27. v. last. Rom. 4, 15. yet our present text, would be taken of that daily experience, which witnesseth, that God is wrathfullie displeased with the world for sin: and even at that time when the Apostle wrote, there were grievous miseries of sword, plague, and famine abroad in the world. Also, it is plain by the verses following, that Paul speaks of such judgements as God had executed upon all men, for contempt of his Majesty, especially of spiritual punishments in hardening men's hearts, and giving them up to vile lusts, and a Reprobate mind, Verse 24, 28. Tim. What Learn we from hence? Sil. Seeing sin provoketh Divine wrath, it is necessary to take heed of it. Secondly, that this wrath appeareth most in spiritual judgements, because they not only are tokens of wrath, but deserve more wrath; they are punnishments for sins past, and increase of more sin. Tim. What, think ye, that the Children of God, have their parts in Spiritual judgements? Silas. Yea: as appeareth in the example of Adam, David, Solomon, and of many in our days, which have fallen into some fits of despair also, have had the sin punished by Sin, as Paul affirmeth here of the Idolatrous Gentiles. Tim. In what sense may it be said, that this wrath of God was revealed [From Heaven?] Sil. Howsoever men very learned, and not a few have drawn the sense of these words unto the Heavens themselves, which be instruments of wrath against such as contemn their maker, as Ambrose: some to the evil spirits which are above in the air, to vex (by God's appointment) wicked livers, as Origen: some to the second coming of Christ from Heaven to judge the world, as Theophylact: others refer this to the universality and large extent of his judgements, which were and shall be upon all men under Heaven that do wickedly; and on others to the evident declaration of his judgement from Heaven, as from an high and eminent place, that they might be most apparent & ungainsayable, as Martyr, Beza, Faius do think: yet the best and fittest sense is (by a 〈◊〉) to expound Heaven for God, as Luke 20, 5, & 15, 18. and to oppose it unto the fancy and opinion of Atheists, Epicures, and other profane men, which ascribe the punishmen that happen unto men, unto chance and misfortune, or to the malice of men, or unto the malignity of the stars and Elements, or other inferior causes, passing by the justice of God, and denying his providence in the government of the world; against which, Paul affirmeth here that the evils which be, are scourges sent from God, who though he may use ordinary and natural means for the plaguing of men, yet himself is author & ruler; as it is every where in Scripture testified of him, that no evil cometh but from him, as in Amos; that he createth darkness, in Esay; that he sendeth the sword, etc. in Leuit. that he reigned Fire and Brimstone from Heaven, on Sodom, in Gone, that he drowned Pharaoh, in Exod. Finally, it is God which delivereth up to uncleanness and a Reprobate mind, in this Chapter, verse, 24, 28. The Doctrine hence is this, that punnishments come from God as effects of his justice against sin. The duties whereunto it should provoke men be; First, to beware of murmuring, in time of calamity; for this is to fight Giantlike against God. Secondly, to be patient, and contented, because it is Gods doing for just ends: this is to submit unto God. Thirdly, to sue and seek, first and principally unto God for removing calamities, as Israelites in judges, Nininuites in jonas did. Tim. What may we learn from this, that wrath is said to be revealed against all ungodliness and unrighteousness of men? Sil. Two things: First, by the order of words we learn, that the breach of the first Table, is more grievous than the breach of the second Table. Secondly, seeing it is against all, therefore there is no sin how little soever, that can escape punishment. Thirdly, by using the abstract rather than the contrete, we learn; that God's anger is not against men themselves, but against their wicked deeds principally. Tim. Whereof did this admonish us? Sil. To make conscience of small sins. Secondly, it reproveth such as think themselves safe, because they have no great sins; whereas vengeance is due to every disobedience. Tim. What is here meant by Truth? Sil. The remainder of light, which since the fall of Adam is in every man's Conscience, to show him what God is; most good, bounteous, just, and mighty: how he is to be worshipped, by loving and fearing him above all; and what is right, and what is wrong; what good, and what evil; for these things even natural light doth teach every man. Tim. What is the nature of this truth? Sil. It delighteth and desireth to express itself, that is; it would come forth and appear in our works, it abhorreth to be smothered and imprisoned by wicked affections. Tim. Who do withhold the truth in unrighteousness? Sil. Such as by force suppress or keep it back, as if they would imprison it, lest it come abroad, when it is not only not followed and obeyed, but resisted: and the quite contrary to the direction of truth is done, than it is as it were fettered in the Gives and Manacles of our lusts which keep it back. Tim. Taketh the truth any hurt thereby? Sil. None at all, but the hurt is to ourselves, even great vexation and unquietness of mind. Secondly, a greater inclination and proneness to all manner of evil; this may be declared and illustrated by the similitude of prisoners, kept in prison against their will: also, by the example of such Gentiles, jews, and Christians, as knowing what they ought to do, yet did against their knowledge. Rom. 1, 32. Rom. 2, 17, 21. Phil. 3, 18. Tim. What counsel was given here? Silas. That all men endeavour to take part with the known truth against their affections; and endeavour to do according to that truth which they know. For first, if men will not have truth to guide them, they shall have their corrupt filthy lusts to be their guides. Secondly, if men keep truth in Prison by their disobedience; themselves at last shall be cast into the prison of darkness, whence they shall never come out, where the fire never goeth out, and the worm never dieth. DIALOGUE. XI. Verse. 19, 20. For as much as that, which may be known of God, is manifest in them: for God hath showed it unto them. For the invisible things of him, that is, his eternal power and Godhead, are seen by the Creation of the world, being considered in his works, 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, do by a very plain and distinct order, more fully explicate and declare the matters briefly and concisely set down in the 18, verse; as first, what that truth is which the Heathens did unjustly detain, viz: the principles of Nature imprinted within them, both of God and of moral duties; and how they came by this natural light, in this verse and next. Secondly, how by unjust detaining that truth, they proved impious to God by unthankfulness and Idolatry, and injurious towards themselves and their Neighbours, from verse 20, till 32. in which verse, lastly is taught what that wrath and punishment is, which is from God in Heaven, revealed and sent upon such wickedness of men. Now the first word or Particle of this present Text [Because] or, [For] bewrayeth this verse, to depend upon the former, as a reason thereof taken from the effect. He had said, the Gentiles violently oppressed truth, and as a jailor 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 proveth thus, because such as had a certain light and knowledge to lead them to God in some sort to know him, and to discern between good and evil in common life, could not commit such impieties toward God, such uncleannesses against themselves, and such Injustice to their Neighbours, but that they must be judged guilty of unrighteous detention and suppression of the truth. If happily any would allege for the Heathens in their defence, that they wholly wanted the knowledge of the truth, and so are untruly charged for withholding it; for answer to this secret objection he affirmeth; that the Gentiles had the knowledge of God, both by light of Nature, verse. 19 and by the view of God's works v. 20. Tim. What is the drift of this Text? Sil. To show what truth that is which the Gentiles detained in unrighteousness: it was a certain knowledge of God, which they learned by natural instinct, and by the works of Creation, and that they are justly charged for with holding the same knowledge. Tim. How many things may be considered in this Text? Sil. Five things, First, that the Heathen had the knowledge of God: that etc. Secondly, that they had it from God, for God showed it them. Thirdly, what things they knew touching God his eternal divine power. Fourthly, out of what books they learned it, not Scriptures but Creatures, from his works not from his word. Lastly, what was the event of their knowledge. Tim. Did the Gentiles know all that was to be known of God? Sil. No, but knew somuch as they were capable to know, according to such means as they had, yet the Philosophers and wise men knew much of God, which they did not reveal to the common people. There are some things to be known of God, which are incomprehensible simply, and cannot be known of Gods regenerated Children, much less of Philosophers; as his perfect divine essence, & most glorious majesty, which dwells in a light that none hath access or approach unto. 1, Tim. 6, 16. Also the reasons of his will and counsel touching the government of the world, 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 be comprehensible, yet are not known without revelation of the word and spirit (which Heathens lacked) as the Doctrine of the Trinity, of Christ his Incarnation, free justification by Faith, Remission of Sins by a crucified Christ, Resurrection, etc. By that therefore which may be known, is meant that which by ir-bred principles of truth, remaining in man after the fall, as some sparkles and firebrands after a great fire; and by strength of natural reason, as also by sight of the creature, the Gentiles could attain unto, viz. that there was a God, & he insensible and spiritual, and for properties most mighty, most just, most wise and good, which things they saw God the first cause could not be 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 themselves, even within their hearts: by which it is plain, that he now speaks not of the jews, 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 contemplative, showing them of God that he is, and what one he is: and some practic, teaching them the difference between that is godly and wicked, just & wrong, honest and unhonest, morally good and evil. Hence outwardly did arise the seeds of Arts, Sciences and Disciplines, and within a conscience, judging of a man's own deeds, whether good or ill; and admonishing of the divine judgement, approving and rewarding what is well done, abhorring and revenging evil actions; as Chap. 2. 15. This justifieth that saying of Augustine, that by Adam's fall all supernatural things (such as enabled to please God, and concerned eternal life) are quite lost; whereas man's natural gifts are but only wounded and impairied, not wholly extinct, somuch abiding as is sufficient to free him from excuse, not to bring him to eternal life; that must be done by the Grace which Christ hath brought in the Revelation of the Gospel as before, Verse 15. 16. 17. Tim. Who gave them this knowledge? Sil. God himself, who is the Author of true knowledge, as it is written, God showed it them: this witnesseth to us, that beside natural light of mind, God did concur withal, continually helping nature, and the weakness of natural discourse, giving strength to natural faculties and powers (much maimed by original corruption;) that they might do 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 more which have dived so deep into the secrets of nature, and have written so many true things very learnedly, both of Celestial creatures, and humainc duties; even because God was present by efficacy to stir up those instructions and principles which himself had first engraven in Man's nature. If any be desirous to know what the means are, by which God showed and manifested in them what might be known of him; it was neither inquisition and search of the written word, nor illumination of the spirit, nor humane instruction, nor Angelical Revelation, nor miraculous operations, or divine visions, for these were the privileges of his Church & people; but the means were mere natural, as principles engrafted, discourse of reason assisted with a divine concurrence, & observation of the Creatures, by which (being visible) well marked and duly considered, their minds were erected (as by a ladder) to think upon the nature and properties of God, which were insensible and invisible. For God being an essence separated from matter, and not subject to senses, must be perceived of men by some outward signs of words (as to the jews,) of Creatures as to the Gentiles; who by the beholding and experience of things created, have their knowledge of the Creator more and more polished and increased. The Doctrine and lesson which from all this Doctrine. we are to learn, it is, that whatsoever knowledge of God or duties the Gentiles got, they were beholding to God for it: who though he used certain Organs and Instruments both within man and without him, to engender this knowledge, yet this honour still remains to God, that he be the Author and giver of it, and hence is entitled a God of Knowledge, which serveth to reprove such of wicked unthankfulness, 'las forgetting God, do ascribe their great knowledge in divine, natural and humane things unto their own industry, or to the second causes which were used for this is to rob God of his glory. Withal it must admonish us, that sithence God delights in means and works by them, (albeit he is not tied to them) that therefore howsoever it is our sin to set them in God's room, by trusting in them, or referring all praise to them: yet it is our duty not to neglect them when we have them at hand, lest we be found to tempt God. Now I pray you pass forward unto the 20. verse, which seemeth (as I conceive it) to be joined to the 19 by a Preoccuption; For it might be objected, that God being invisible, is unsensible also, and therefore could not be known, because nothing cometh to the understanding but by the senses; to which the Apostle replieth, first by concession, that indeed God is not to be seen and perceived by sense: and then by a secret correction, that (notwithstanding) beside that inward manifestation of himself by natural instinct, or imprinted light, he hath outwardly by the things created, revealed himself, and what may be known of him. Tim. You say aright, for now he carrieth us forward to another new external kind and way of knowing God, touching whom, tell me what things did the Gentiles know by this exterior way. Silas. His eternal Power and Godhead, that is, his Eternity, Power, Deity, under which be meant his properties, which they learned of the great Book of the Creatures, out of which they might learn many things. First, that they had a maker. Secondly, that this maker being before the things made, is Eternal, without beginning or ending, also of a spiritual Essence. Thirdly, that he must needs be Almighty, which made all things out of nothing, and sustained such a mass of Creatures. Fourthly, the order, variety and distinction of his Creatures declare his marvelous wisdom. Lastly, this showeth his great goodness, that he made them all for our good & benefit. And finally, that he was a most excellent workman, a rewarder of good and evil. Tim. Whether ought this knowledge to lead the Gentiles and whereunto should it have moved them? Silas. To praise God, and to love him, to depend upon him, and to seek to please him, as also to serve him with willingness. Tim. What event had this knowledge in the Gentiles? Sil. It made them excuseless (that is) it took from them excuse of ignorance, which they could not plead for themselves. That this must be the exposition of these words (so as they are without excuse) appeareth not only by the testimony of sundry learned men; as of Peter Martyr, avouching that God revealed himself to Heathens, not to this end, on God's part to take away excuse but the same happened through their own default, that they had no other use of their knowledge: So faith Pareus this came eorum culpa,; so Gualther, Gentium vitie by their own fault; so Chrysostome, by a consequent and event upon abuse of their knowledge, not as a proper directly intended end: but also by strength of reason for the end properly, principally and by itself, why God by those two Books of Nature and Creatures did manifest himself so far as he did to men, was his own Glory and man's Happiness subordinate thereunto; that men acknowledging and glorifying him whom they knew might be blessed, as Ver, 21. doth not obscurely insinuate. In that it sell out otherwise, this was accidentally through Sin, blotting out and defacing God's Image, the remainders whereof (being withalperuerted) are weaker than to lead men to their ends, strong to remove excuse of ignorance. Tim. But they might allege want of strength to do that they knew. Sil. They could not do so, because they thought virtue was in their own power. Secondly, they had power given them in their creation, which they lost by their own fault. Thirdly, they did not so much to the glorifying of god, as they were able to do even in their corrupt estate, for the which God might justly condemn them. Tim. What may this teach us? Sil. First, that God loves to clear his justice, from murmuring and complaints. Secondly, that if Christians do not use their knowledge well, they are much more without all excuse and defence, because they have a better and a greater knowledge; for unto the law of nature they have joined the Law of Moses, and the Doctrine of the Gospel: where GOD giveth much, there he requireth much, and asketh much of them, to whom he committeth much. DIAL. XII. Verse 21. Because that when they knew God, they did not glorify him as GOD, neither were thankful, but became vain in their thoughts, and their foolish heart was full of darkness. Tim. ERe we deal with the drift and interpretation of this Text, speak something of the connexion, with that which goeth before, and of the Apostles method. Sil. The Apostle rendereth a reason why the Gentiles were without excuse; as if he should say, they have no place of defence for ignorance, because they had a knowledge of God, yet they honoured him not as was comely, but offered unto him rather a double injury. For, first they denied unto him his due worship, which consisteth in glorifying, God and giving him thanks, in both which they failed. Secondly, they violated and hurt his Majesty, by putting upon him false worships, and by their wicked manners, whereof a beadroll and Catalogue is afterward rehearsed. Tim. What is the drift of this Text, which we have now in hand? Silas. To accuse and convict the Gentiles of unthankfulness and contempt of God's worship, that is; of ungodliness, which did appear in this: that they did not glorify God, according to that knowledge they had of him; nor were thankful unto him, according to that goodness which he had bestowed on them. Tim. Seeing we find 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 here Paul saith [They knew God?] Silas. There is a contemplative, bare, and cold knowledge, which not changing the mind, nor appearing in actions, maketh men never the better; and this knowledge the ungodly have. But Scripture denieth unto them that effectual knowledge, which moveth & stirreth the heart to Godward, to put confidence in him, & to be governed by his will, delighting to express itself in good works. This only deserveth the name of knowledge; and not that other, which is idle & dead, separate from study and care, to give unto God his glory, by submitting to his pleasure. Tim. What think you to be meant by the glorifying of God, and by Thanksgiving, is there any difference between these two: be they not all one, and what may they import, if they be diverse? Silas. Some take them to be one: and the former to be opened by the latter. But the distinctive particle [Neither] showeth them to be distinct things, one from the other. By [Glorifying] is understood an inward reverent opinion of God, to think honourably of his Nature, properties, Mercy, Wisdom, justice, etc. of his works and benefits; also, to render unto him, the worship due to him. Thansgiving comprehends a due acknowledgement of his benefits, with a grateful mention Psal. 34. 1, 2, 3 of them: also, with desire that others should take notice of them, to magnify and praise his name with us. Now, the Gentiles are here to be blamed, that they did neither the one nor the other. God being the end and mark whereunto all things tend, & the beginning or fountain, from whom all good things flow; (whereof the Heathens were not ignorant) yet by their knowledge, they were provoked and brought neither to glorisy him, nor to praise and thank him. Tim. What instruction may we take from hence to our Edification? Silas See the answer in the other Book in the last line of the Page. Tim. What may be our instruction from hence? Silas. That the knowledge which we have of God & his properties, should lead us to glorify him, whereof the reasons be, because else it were in vain and frustrate, and we were better to be without it, than not to have the right use of it. Tim. By what comparison may this instruction be declared and 〈◊〉 forth? Silas As our knowledge we have of men, doth serve us to some use, to help us to content and please them; so the knowledge we have of God, should lead us, and further us to the honouring of him. For, the knowledge we have of his wisdom, should work in us obedience and patience, & reverence. His goodness being known to us, should engender in us Prayer, Love, Confidence, and Thankfulness. Also, his power and truth, should provoke us to trust in him, and to depend upon him. Also, upon the knowledge of his justice, we should be moved to fear him. His holiness should drive us from sin, to live in purity and uprightness, as we may resemble God, and be like him. Tim. Are not these things better known to Christians, then to the poor Heathens? Silas. They are so: for the wisdom, power, and goodness of God, more appeareth in the work of Redemption, then in the Creation: & the Scripture doth more clearly reveal God, and our duty, than the book of the Creatures could do. Tim. What followeth of this? Silas. That we are so much the more bound to glorify God; and the more to be blamed and punished if we do not. For God ought to be worshipped of us more carefully, the more excellent knowledge we have of him. Tim. What is the other fault that the Heathen are charged here withal? Silas The sin of unthankfulness, which is odious to God and man. This their unthankfulness did appear in that they did attribute unto Fortune and Destiny, unto Stars, to their own wisdom, forgetting that God did guide and rule all things by his most wise and just providence. Tim. How many ways may men show themselves unthankful? Silas Very many ways: First, by utter forgetfulness of God, the fountain of all good. Secondly, if men do remember him, yet fail to mention and praise God's goodness. Thirdly, if they mention it of self-love, that it might be thought that they are great with God. Fourthly, if in words men do praise him, and in works dishonour him. Lastly, if they part his honour between him and his creatures, as these Gentiles did. Tim. Wherein consists true Thankfulness? Silas. In these three things. First, in joy of heart, rejoicing at the feeling of God's goodness. Secondly, in profession of his holy name before men, provoking them to extol him. Thirdly, in an earnest desire & care to please God, by doing his will. Tim. What Reasons are there to move us unto Thankfulness? Sil. First, it is commanded of God. Psal. 50. Secondly, it is a part of his service. 1 Tim. 2. 2. Thirdly, it tendeth to his honour, to be acknowledged disposer of the world Fourthly, it is due to him, and without wrong cannot be kept from him. Fiftly, it joineth men with Angels, whose work in heaven, is to praise and thank God. Sixtly, it is a duty that continueth in heaven in the next life after this. Lastly, it is the recompense that God looketh for at our hands 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 vain in their Imaginations, 〈◊〉 had their foolish hart darkened?] Silas. The Greek word, Englished [Imaginations] signifieth more than thoughts; even Reasonings, disputations, discourses done with weighing & poising things: whereunto the Heathen Philosophers, attributing much, through the pride and conceit of their own witty and subtle inventions and disceptations, they fell into strange opinions and inventions concerning God: Some utterly denying a God; others, doubting of it; others, 1. Cor. 8, 5. coining a plurality of Gods, whom some would have to be Corporeal, others incorporcall: the Romans erecting and numbering most lewd and abominable men (as Romulus, Simon Magus, etc.) into the register & rank of Gods: the Egyptians doing worse than they, accepting Beasts; as Oxen, Cats, Rats, Geese, Birds, Crocodiles, yca Onions and Leeks for Gods, putting to death, such as killed any of these: withal, they ascribed to God corrupt worship, thinking to appease him, by gorgeous Sacrifices, dcuised by themselves; by dainty banqucts, sumptuous plays, & goodly spectacles; robbing See Acts 14, 11, 12, 13. him of his providence, withdrawing from him the government of sublunary and inferior bodies, as being 1. Cor, 10, 20, 21. too base for God to meddle with; appointing representations of him, unbeseeming his Majesty and glory: pretending, they must come to God by Images, as to kings by Courtiers. In all which, the Apostle saith, they proved Vain] both because they were deceived of their opinion, neither obtained the end they aimed at. For, whereas they thought (by such their deep and wise inventions) to have procured God's favour also, to enjoy his blessings, and escape calamities, and to gain unto themselves an opinion of great wisdom, they met with the quite contrary. For, they offended God, purchased many temporal plagues, and spiritual too; and at last, were wrapped in cternall destruction, because (like fools which had their understandings darkened, they preferred their own vanities before truth, shadows before substance, Idols before the true God; like Children, which set more by a Rattle or a toy, then by Treasure, Gold, and Silver, and such precious things From which we may learn, what issue and success may be looked for, of all human inventions in God's service, and what they will prove 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 works, or after the prescript of his word. All such will not only be frustrate of their expectation, and find that all their glorious wisdom, is but mere blindness, foolishness, & darkness: but will incur the high displeasure of Almighty God, and pull on their own heads, his home 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 own perverse reasonings, and thrust upon God Will-worships and good intentions (as they be called) to take warning in time by the harms which came unto the Heathens, for their rash godless presumption in this kind, whereof more shall be said in the subsequent Verses. DIALOGUE XIII. Verse 22, 23, 24. When they professed themselves to be wise, they became fools: for they turned the glory of the incorruptible God, into the similitude of the Image of a corruptible man, and of Birds, and of four-footed beasts, and of creeping things: wherefore also God gave them up to their heart's lust, unto uncleanness, to defile their own bodies between themselves. Tim. HOw is this Text tied and linked in with the last? by what orderly steps doth Paul go forward, Sil. here is a new Anticipation, or forestalling of a privy objection: the objection not expressed, but understood is this. O Paul why do you accuse the Heathenish people of foolishness and darkness of mind; do you not know that they took themselves to be wise, and had a same among men for great wisdom, yea & had the name (their teachers I mean) of Philosophers, that is persons studious, and lovers of wisdom? The Romans had their Cato, and divers others renowned for great wisdom: Act. 7, 22. and Greece had her seven wisemen. In Egypt were men learned in all wisdom; and do we not read of wise men which came out of the East from amongst Heathens, to inquire where the king of the jews should be borne? To this objection the Apostle answereth, first granting indeed that in their own opinion, and by profession to the world, they were esteemed for wonderful wise men; yet indeed and very truth they were fools: because by leaving and leaping out of the bounds of that knowledge which God had imprinted in their mind, and manifested in his works; and following their own witty inventions and sharp conceits, they fell from that worship of GOD whereunto their engraven light, and the sight of the Creature called them, unto most gross & abominable Idolatry; not only making such their Gods as were but Creatures, yea the basest Creatures, even creeping things had divine honour given them: but changing (what lay in them) the true Immortal and Spiritual God, and his glorious Majesty into earthly corruptible and contemptible shows and similitudes, which they adored religiously, forsaking the right spiritual worship of the only true God, and so became fools or rather mad in their folly, because they would maintain it by pretext of reason. Tim. Upon what pretences and appearance of reason did the wisest of the Heathens maintain their heathenish Idolatry, in making Creatures Gods, and worshipping God by Images, also making pictures and shapes of God: what had they to say? what did they profess to be the ground and motive of such superstition? Sil. Their pretexts and excuses devised out of human wit (wandering from light of nature) were sundry; not much unlike (and some the very same) with these which our Papists straggling from the light of the word, now do use in the very like case for defence of their abominable Idols; and which sometime the Israelites did plead for Fxod. 32. themselves, when they declined from God's love and service, Ezek 8. 10. to such their own inventions. As first, that God being a Spirit separate from sense, therefore the people whose understandings were gross, must have God visible by some shape. Again, that they were not so foolish as to think the Images to be God, but only tokens and remembrances, and helps whereby to come to God: that as men come to Emperors by under-officers, so access to God must be by Saints, and inserior Gods; which excuses and such like, are answered by Athanasius, Ambrose, and Augustine. Tim. Now let me know of you, in what respect the true God is called incorruptible; seeing men's Souls and Angels be so too, and how his glory can be said to be changed, seeing it is immutable as himself is? For me thinks it doth well follow, that God being incorruptible cannot change; and as himself is, so is his glory exempted from change, why then doth Paul say, they changed it? Sil. The Angels and men's Souls be incorruptible, that is, free from corruption, alteration and change; not originally by themselves, but by the will of God, who himself is such of himself, most necessarily and everlastingly exempt from change and mutation: yea and his glory also absolutely considered, is such as shall abide the same for ever, though heaven and earth pass away, it shall not alter: but his glory being relatively considered in respect of men as it is to be honoured and worshipped of his reasonable Creatures, it may be and is often changed by the lewd impiety of wicked Idolaters, who corrupt his glory two ways; both by making unto them Gods, which by nature are not so, giving divine honour and service to things Created: and secondly by representation of God in visible shapes and Images, adoring him in and by such pictures and shows as men fancy of him; and after both these sorts did the Gentiles dishonour God, worshipping for Gods such as had not divinity in them, also by framing similitudes of God to which they attributed divine honour by erecting unto them Temples and Altars, also offering sacrifices and prayers unto the figures of men, beasts, and creeping creatures, so foolish they were and without understanding. Tim. What be the instructions of this Text which we are to consider of? Silas. First, such as in appointing God's service do lcanc to their own reason and wit, they prove ridiculous and foolish, because in the ordering of God's worship, God's word only must be the rule; when men leave the word, they leave wisdom and choose folly. Secondly, that all wicked men are fools, because in the ordering of their lives they leave the word and follow their own lusts. Thirdly, that even the godly are so far forth fools, as they depart from the word of God which now to Christians is the square of God's service, as the Law of Nature was unto the Insidels. Tim. What other sins doth the Apostle charge the Gentiles withal? Silas. With the sin of Idolatry, which appeareth in these two things. First, they made similitudes & likenesses of God. Secondly, they worshipped those Images. Tim. But they will 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 mind 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 lie, as if the incorruptible and invisible God were like a mortal and corruptible Creature, which is a lie. 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 himself hath commanded; for as there is none to be religiously served save God alone, Math. 4. 10. so this God will be worshipped after his own appointment. Tim. Do not they also forsake God which are spiritual Idolaters, setting their hearts upon the Creature, as Riches, pleasures, & c? Sil. They do so, for God alone will be feared and loved above all, and trusted in alone, as the first commandment enjoineth us. Tim. What was the punishment of this their Idolatry? Sil. The giving of them up to unclean and unnatural lusts. Tim. What is meant by giving up men? Sil. Not an idle and bare permission, severed from God's will, or a putting of sin into men, but a withdrawing of his grace, or forsaking the Creatures and delivering them up (as a just judge) to be ruled by Satan and their own lusts; this is the greatest and most grievous punishment that can befall a man in this life, because it is the increasing of sin, and hath new provocations of God's anger. Tim. How many kinds be there of giving up? Silas. Two; One in part only, and for a time, into which the children of God may fall, as appear in Manasses, David, Solomon, and Peter: the other, wholly and for ever, which the Reprobates fall into, as appeareth in Cam, Esau, and judas. Tim. What was our instruction here? Silas. To fear God greatly, seeing he can thus horribly and dreadfully punish offenders, which disobcy his will: and if this be well thought upon, it will make sin far more hateful to us. Tim. What were they given up unto? Silas. Unto all kind of sin: but namely, unto unchaste and unclean lusts, touching generation: they were assaulted with an whole army of burning and unconquerable desires, which were both effects and punishments of their Idolatry: from whence as Rivers they did flow. Tim. What did we learn from this? Silas To abhor and abandon such filthy lusts, 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 sins against the body, 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 unclean lusts. DIAL. XIIII. Verse 25. Which turned the truth of God into a lie, and worshipped the Creature, forsaking the Creator, who is to be blessed for ever, Amen. Tim. WHat is the Apostles method here, how doth he proceed in this matter? Silas. As before in 23, 24, so now again he openeth the Fountain of that impurity in defiling themselves, and Injustice toward their Neighbour, to wit; their impiety toward God, and profanation of his worship, which was the very Root and Mother of such abominable Children and branches, as filthy lusts and unjust actions be: that which he called the changing of his glory, in verse 23, now he termeth the turning of his truth, that is, those true principles touching Gods eternal power and Godhead, engrafted in their minds; and that which before he named the Image or likeness of a corruptible man, is here named (falsity or a lie) because it represents him falsely, and ascribeth to him a lying kind of worship: for God will not be either portrayed by an Image, or served in an Image, or by or before one. All such worship howsoever it be by Idolaters intended and directed unto God, yet it is not so accepted of God, neither indeed is it given to him at all, but unto Idols, as Paul teacheth, 1. Cor. 10, 19, 20. therefore it is better translated (they served the Creature) passing by, or forsaking the Creator; then thus (more than the Creator) but if we read it more or rather) than it is like to that in john 3, 19 and Luke 10, 14. thus ye have 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 mark doth it aim? First to prove (as he did before, verse 23.) that the Gentiles, howsoever they knew the Law of Nature, touching the worship of the true God, yet did violate and transgress it by their gross Idolatry. Secondly, to lay out the justice of God, in bringing upon them, that heavy punishment, mentioned verse 24. whereof their gross Idolatry was the true and proper cause. Tim. Tell us now what is the sum of this Verse? Silas. It is a lively description of Idolatry, which is a changing of the true God into a lie, 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 glory of God, being put for the God who is full of glory and Majesty: so here the [Truth of God] is put for the most true God, and such true notions as men have 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 given to him, which he is not; as that he should be visible, finite, incomprehensible, mortal, corruptible, earthly. Secondly, that is denied him, and taken away from him, which in truth is his own, namely; his eternity, immensity, invisibleness, immortality. So every Image of God, is a false and lying representation. Tim. Wherefore is an Image called a Lie by our Apostle? Sil. First, because from Idols 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 yielded to them by Idolators, which they were not; as namely, the likeness 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 serve and give them worship, by outward gestures of kneeling, lifting up hands, praying before them, offering Incense, etc. Tim. When it is said [they worshipped the Creature above the Creator] is it meant they worshipped both Images & God, but Images more than God? Sil. No, they did not somuch as give the second place to God, but wholly neglected him, being wholly addicted to the worship of the Creature. Tim. Is this true in all Idolaters which worship Images? Silas. It is so: for whatsoever they pretend, yet God is not worshipped at all, where he is not worshipped aright and alone: therefore, is Idol-service termed in Deut. 22, 17. and 1. Cor. 19 Divell-seruice. Tim. What learn we from the end of the sentence, wherein he saith of God, he is to be praised for ever? Sil. Thus much, that Idolaters have no good success of their enterprise with their practice: for, howsoever they seek to rob God of his glory, and to change his truth for a lie, yet he remains God, to be praised and blessed for ever: for all that men can do, is not able to alter God's glory or truth, he abideth always one and the same, like himself, God, worthy to be blessed for ever. Rom. 9, 5. DIAL. XV. Verses 26, 27. For this cause, God gave them up to vile affections: for even their Women did change their natural use into that which is against Nature: and likewise also the men, left the natural use of women, and burned in lust one towards another. Tim. W Hat doth this Text contain in it, for drift, order, and matter? Sil. The Apostle, to the end he may better clear and free from exception and reproach, the justice of God, in punishing the Gentiles, and more thoroughly beat down and tame their pride and overweening (a main stop and enemy to the justifying grace of Christ) he now so toucheth their punishment, as that their shameful uncleanness (not to be named but with detestation) is withal more particularly and fully laid out, yet with much modesty, most foul and unhonest things being uttered in seemly and honest terms. In which, he describeth their more than beastly impurity; First, by the moving and meritorious cause thereof, in the first term of the text [For this cause,] that is; for their Idolatry sake, because they changed the most glorious God, contumcliously into an Idol. Secondly, the chief agent or working cause is mentioned (GOD delivered them.) This God doth not as an evil author enticing to sin, but as a righteous judge punishing most justly sin by sin, Idolatry with impurity and uncleanness: as a judge doth commit and give up a malefactor to be tormented by the Executioner, so God delivereth Idoll-seruers to be tormented by Satan and their own lusts. Tim. Before ye go any further in unboweling and ripping up the members of the Text, declare yet more distinctly what belongs to this (delivering up) and how God can do it, and yet not be partaker of Sin? Sil. This speech of [Delivering up] our Apostle seemeth to have taken it out of the Psalm 81. 12. where God saith thus, My people have not harkened &c. therefore I have delivered them up unto the frowardness of their hearts, that they might walk after their own counsels. This [Delivering up] comprehends the sour actions, whereof the first is, that God withdraweth 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 government of his spirit; which being removed, the sinner must needs fall into wickedness, as a staff falleth when the hand is removed which upheld it; and as the earth is covered with darkness when the light of the Sun is gone from it; or as a Ship must sink when Mariners are all gone out of it. In this action God is just, 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 contemn 2 Chro. 15. 2. it, and hate to be led by it. The next action of God in giving up a Sinner, is, that beside forsaking him, he also stirreth up his lusts, and inclineth them unto evil, against which, David prayeth in 119. Psalm: Lord incline not my heart unto Covetousness. And of this Solomon saith, God turneth the hearts of Kings whither he will, as the rivers of water: also in the Psalm it is written, God turned the hearts of the Egyptians, that they should hate his people Israel; unto which may be added, sundry such like sentences out of Esay 63. joshua 11. 2. Chron. 25. Ezek. 14. Whence Augustine 〈◊〉, that beside suffering, and forsaking, God delivereth by a certain incitation; that though he put the motion of Sin into no man's heart, yet he inciteth, inclineth and disposeth it whither he will; as one that hath power, not only over the bodies, but over the minds of men also. God, sayeth Augustine, worketh in the hearts of men, to incline their wills whither soever it pleaseth him, either to good things, according to his mercy, or to evil things, according to his justice; and that by his judgement, being sometime open, & sometime secret, but always just. His third action is, offering and presenting occasions of sinning, to such as be already destitute of his grace: whereunto pertaineth that in the Psalm, that their Table should be a trap and stumbling block. 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 adversities which happened to the Egyptians in their own Land, and to the Israelites in the wilderness, were occasions to the one of more hardening, & to the other of blasphemy and infidelity? These occasions happen, both inwardly by motions and thoughts suggested to the mind, and outwardly by troubles, pleasures, plenty, etc. Which when they light upon a good heart guided by God's grace, turn to their good, and further them to amendment of life; but if they happen upon a wicked mind, they are occasion of greater and more sin, unto which yet by inbred corruption they are prone enough. The last action of God in this judgement of [Delivering] is the putting over an ungodly person, which refuseth to be ruled by God, unto the regiment and power of Satan, and their own vile passions, to be more and more defiled and alienated from God: that as they like best to be led by them, so they should be given up to their own devices which they love; which falling unto them from God, as a punishment, and all execution of punishment hath the condition of goodness and justice in it; and seeing all men that so are punished, do first by their iniquities deserve to be delivered; and finally are not compelled, but do evil freely by their own consent; therefore God so effecteth this punishment of giving up to uncleanness, as he is in no wise author of the uncleaneness, as it is a sin: for he is a God who willeth no iniquity, no unrighteousness shall dwell with him: and as he extremely hateth sin, being contrary to his most holy nature and pure Law, so he will extremely and eternally punish it: wherein he could not be just, were he the author of sin, or 〈◊〉 & tempter to it, or approver of it as it is a fault and desection. Tim. What is the Doctrine of this place, with the reasons and uses? Sil. That in the unclean actions of the wicked, God is more than a sufferer, even a just avenger, and so by his will and power, willeth and effecteth their wicked works as his righteous judgements. Reason hereof, both testimony of Scriptures affirming of God that he dehuereth, giveth up, sendeth the spirit of slumber, hardeneth, maketh obstinate, turneth the hearts, deceiveth men, makes the cares of men heavy, their hearts fat, etc. Which import more than permission, even an action of God, not instilling and droppiag in sin, but inflicting it as a recompense of former sins, as it is said in the end of this verse and Chapter 11, 9 Also if we shall shut out God from disposing the works of wicked men, we should deprive him of more than the one half of the government of mankind, and rob him to his great dishonour, both of his providence and omnipotency; if we make him but an idle beholder and looker on, and a bare sufferer, as if something might be done which he would not have done, or could not hinder, then where is his Almightinesle? And how truly is it written, that none can resist his will? & he works all things after the counsel of his will, and doth whatsoever pleaseth him in heaven and earth? for by this Doctrine of naked and idle permission, something should be done, which God is not pleased nor willing to have done. The use of this point (for this present,) is not only to discover and convict the error of such as for preposterous defence of God's justice to the wrong, and prejudice of his power and providence, do obtrude and thrust upon God a 〈◊〉 and naked permission and desertion; but also to desire and exhort all Christians unfeignedly and greatly to fear the offence of such a God as hath not only our fame, goods, bodies, liberties, wives, children open to the stroke of his justice; but the necks of our souls bare and naked to the Axe of his vengeance to smite them spiritually, with greater measure of sinful filthiness, of all God's judgements the most horrible, when the mind which should govern the whole man, and all our actions, become subject to most cruel and vile lusts, which be the more grievous tormentors, the nearer and more inward that they be; sithence also such as God hateth unto destruction, them he finally and wholly giveth over to such guides as Satan & devilish affections, to be governed by. No stronger bridle from Rome, 11. 7. sin then this consideration. Tim. It is now fit time to slide into our Text and to consider the thing itself whereunto they were delivered, what is it called and what is meant by it? Sil. The thing is affections vile or shameful, and dishonourable affections; which importeth not only burning and flames of lusts and whatsoever is sordid, unhonestand loathsome to chaste ears meant before by uncleanness, and lusts of their own hearts, Verse 24. But most filthy acts, both actively which they committed toward others, and passively which they suffered themselves from others. And 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 increase of mankind. Tim. What do ye call the natural use of man and woman? Silas. The use 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 joined to a woman. Secondly, that one man be joined to one woman. I hirdly, that one man and one woman be lawfully joined. Tim. What things are required to this lawful joining? Sil. Some things are convenient only, as parity and likeness of age, of qualities, of estate. Other things are necessary also, as these five things. First, that the parties married, be without degrees forbidden in Scripture, Levit 18. Secondly, that there be a betroathing some distance before the marriage. 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, etc. 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 mutual liking and agreement. Gen. 2, 23. and Gen. 24, 57, 58. Tim. What Lusts are against this order? Sil. Some are inordinate only, some also unnatural and beastly. Tim. What sins do ye refer to inordinate lusts? Silas. Fornication, Whoredom, Adultery, Incest, Rape or forcing, Polygamy, or having more wives than one at once: this was the sin of the Fathers; for it was against God's ordinance, yet it was their secret sin, because in those times, it was not noted as a fault, or so judged to be. Tim. What sins refer ye to unnatural lusts? Silas. Buggery, which is an uncleanness with beasts: Sodomitry, which is an uncleanness between them of one sex. Tim. Why is it called Sodomitry? Silas. Because the Sodomites are the first we read to have committed this sin: also, they were outrageous in the committing of it. Gen. 19, 4. 5, 6, 7, etc. Tim. When be said [they received such recompense as was meet] what was this to say? Silas. That God did punish! dolaters, to show his justice; and he did it with a fit punishment to show his wisdom. This place plainly proveth, that in sin there Acts 17. is something which God worketh, and not suffereth only. Sin hath three things in it: First, a motion or action, james 1, 4. on, which as it is such, is of God, in whom we all move, and live, and have our being. Secondly, the naughtiness of the action, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is from ourselves & Satan, not from God: as a wagoner, when he strikes a lame horse is cause of his moving, but not of his halting, which cometh from imperfection in the beast. The third thing is Anti-iustice, the recompense or retribution for former offences; this is from God as Author: for it is just Esay. 3, 10, 11 with God, to render to men after their works, good 2 Thes. 1, 6, 7. to them which do good, and evil to such as do evil: & here we have the end wherefore God delivereth to vacleane and vile lusts, that by order of justice he may repay sinners their due. Tim. If there be a divine justice, than it must needs be ill with wicked men, and well with good? Silas True, it must be so, for so justice requires, which giveth to every man his due: but because this doth not always appear to be so, this proves that there is a judgement to come. 2 Thes. 1, 4, 5, 6. Tim. What learn we by this? Silas. That it behoveth all men to fear sin, especially not to lie in any sin, because there is a most wise and just God to reckon with us. Tim. What are we taught by the fitness and meetness of this punishment? Silas That there is infinite wisdom in God, to allot pain and judgement answerable and like to their sin. This should serve to increase the fear of offending God, who knoweth how to fit sinners their payment, correspondent to their fault; and to proportion the punishment to the sin, drowning Pharaoh in Water, who caused the Israelitish Children to be drowned: and striking that hand of jeroboam, where with he would have stricken the Lords Prophet. And worthily giving up these Idolatrous Heathens, to dishonour their own selves with most base lusts and deeds, because they had dishonoured God, by giving his Godhead and worship, to most base ignominious creatures. DIAL. XVI. Verses 28, 29. For, as they regarded not to acknowledge God, even so God delivered them up to a Reprobate mind, to do these things which are not convenient: being full of all unrighteousness, fornication, wickedness, covetousness, maliciousness. Tim. WHat is the drift of this Text? Silas. Generally to convict their guiltiness, and to show what need they had of the grace of Christ, but especially to lay forth the equity of God's judgement against Idolaters. The equity of God, is this; that as they did not judge it right, to render unto God his known worst ip, so God in his justice took all judgement from them, that they should not know what was convenient and good for themselves, nor equal and rightful toward their neighbour, as henceforth he showeth at large. Tim. What is meant hereby [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 evil, by forgetting God to be witness and judge of all men. Moreover, that they neglected God, yea, and derided the true knowledge of God, preferring their own inventions; and so their sin was not of simple ignorance, but of wilful blindness. Tim. What lesson was given us here? Sil. That it is a good means to preserve us in well doing, if we consider that God's eye is ever upon us, to note and observe us and our doings; and that it is a grievous fault to scorn the true knowledge of God. Tim. What is here meant by a Reprobate mind? Sil. Not persons rejected, and reprobate of God, for divers of these were elect ones; but such a mind as is destiture of judgement and void of common reason, taking evil for good, and good for evil; also passively a mind reproved and disallowed both of God and all good men. Tim. Do ye not think some elect to be sometimes of a Reprobate mind? Sil. Yes surely, before their calling, as Paul, Manasses, and the These upon the Cross, and they spoken of 1 Cor, 6, 11. also divers Reprobates were never given up to a Reprobate mind, but chose, some of them have had a Civil mind, guiding their actions according to reason, together with great show of godliness for a time; as jehu, 1 Kings. 10, 29. and Demas, 2 Tim. 4, 10. and judas, Math. 26. Tim. What should this teach us? Sil. Charity, to hope well of all. Secondly, patience to bear with all men, in the spirit of lenity so long as there is any cause of hope. Thirdly, wisdom to discern of men's minds by their works and actions. Tim. What difference do ye put between a Reprobate mind, a Civil mind, and a Religious mind? Sil. The Reprobate mind, doth neither fear God nor reverence man, and regardeth neither right nor wrong: The Civil mind regardeth man, but doth not reverence God: The Religious mind, both feareth God, and reverenceth man, doing good, and avoiding evil, of Conscience toward the commandments of God. Tim. What learned we from the particular rehearsal of those sins and transgressions whereunto they were given up by the revenging hand of God's justice, flinging them (as it were) from an high Rock into a deep downfall and pit of vices? Silas. Three things: First, how corrupt and miserable man's nature is without Christ, being a very sink and Sea, rather of most ugly loathsome sins and vices. Secondly, we learn how many enemies we have to fight against, even so many as there be corrupt lusts. Thirdly, how much we are beholding to Christ for pardon of sin, and grace of new birth, whereby so foul and innumerable vices are covered and cured. Fourthly, we may learn to detest all appearance of Idolatry, which God doth so severely punish, by giving up to such filthy sins, as so many Tormentors. Tim. What was noted hereby, that they are said to be full of all unrighteousness, the first effect and fruit of their reprobate mind? Sil. That corruption is spread into and over the whole nature of all men before their conversion. Secondly, that our life is thereby stuffed and over-laden, or fraught with vices of all sorts, which arise and spring out of that Fountain of natural corruption. Tim. What is meant by unrighteousness? Sil. Not a peculiar vice, but that which containeth the breach of all duties to our neighbour, as 1 Cor. 6. 9 as also in the 16. verse of this Chapter, it imports all those lewd manners whereby they hurt their Neighbours in their persons, or substance, or name, contrary to the rule of natural justice. Tim. What is called Fornication, the first kind and part of Injustice? Sil. The uncleanness of unmarried persons touching Unrighteousness set out by the parts. generation: under it is meant all uncleanness that way, whereby they did defile the chastity and bed of others, against the seventh commandment. Tim. What be the stirrers up, and nourishers of this vice? Sil. Pride in apparel, Belly cheer, corrupt talk, unchaste company, wanton dancing, unclean touching, love songs, light and lascivious plays, idleness, etc. Tim. What be the remedies of this vice? Sil. Labour in our calling, prayer, moderation in diet, fasting, marriage, meditation of God's will, and temporal judgements upon his Children, and upon the wicked both temporal and cternall. Tim. What meditations do ye mean? Sil. Such as these be: First, that it is a sin which polluteth the Temple of the Holy-Ghost. Secondly, it maketh 1 Cor. 6, 12, 13, 14, etc. the members of an Harlot. Thirdly, it robbeth Christ of that right he hath in the body. Fourthly, it is a sin against the body. Fiftly, it hath provoked God's vengeance in this world. Sixtly, it deserveth Hell fire, 1. Cor. 6, 9 Tim. What doth wickedness signify? Sil. The pleasure, study, and settled purpose, endeavour and labour which an evil man taketh, that he may hurt another; examples hereof, we have in the jews, who took great pains to hurt Christ: Also, in the false Prophets, which took great pains and labour to deceive simple souls. Tim. What Reasons may move us to avoid this wickedness? Sil. Because it maketh men like the Devil that wicked one, who goeth about taking great labour & pains to destroy men: and for this cause, he is called that wicked one, and that evil one in Scripture, even in regard of his excessive pains which he putteth himself unto, that he may annoy and hurt men. Tim. What call you Covetousness? Silas A greedy desire of having more, though it be with wrong to others, the love of money, a will to be rich. 1 Tim. 6, 9, 10. Tim. By what similitude may the Nature of a covetous man be declared? Sil. Of Fire, consuming all fuel: of the Grave, devouring carcases, of the Horseleech, still sucking and drawing, never satisfied. Prou. 30, 15. This Vice comprehends all sorts of thefts and cunning tricks, to cousin others of their goods against the eight Commandment. Tim. What be the effects of Covetousness? Sil. First, it choketh the word. Math. 13, 22. Secondly, it benumbeth the Conscience. Thirdly, it maketh goods our God. Col. 3, 5. Fourthly, it is the root of all evil. 1 Tim. 6, 10. Tim. What remedy for it? Silas. 1. Prayer. 2. Meditation. First, that God careth for our lives. Mat. 6, 23, 24, 25, 26. Secondly, that we came naked into the world, and shall go naked out of it. job 1, 21. Thirdly, that our lives consist not in riches. Luke 16. Fourthly, that it maketh us slaves to our own servants. Psal. 9, 6, 7. Lastly, that it banisheth the love of God, and fear of God, out of our hearts. Tim. What is it that ye call Maliciousness? Silas. The word which the Apostle useth, either signifieth that vice whereby men wax weary of well-doing, called sluggishness: or else that habit of naughtiness, whereby one is disposed in all things to do viciously & lewdly. A general inclination to all evil and vicious manner, being opposite to virtue, which is an habit or disposition to all good and honest actions. DIALOGUE XVII. Verse 29. Full of Envy, Murder, Debate, Deceit, taking all things in evil part, Whisperers, Backbiters, Haters of God. Tim. WHat do ye call Envy? Silas. That vice, whereby men vex and grieve for the good of others, as Cain envied Abel, because his Sacrifice was far better, Saul David, because he was more loved and honoured of the people; the jews Christ, because many flocked to hear him, and see his Miracles. Tim. For what causes are we to suppress and strive against this affection of envy? Silas Because it is a devilish vice, making men like to Satan, who envied our first parent's happiness. Secondly, it is injurious to God himself, and not only to our neighbour, of whose good we ought to rejoice, and not to envy. Tim. How doth envy any injury to God? Silas First, it doth rise up against the authority of his word, forbidding it. Secondly, it also controlleth his wisdom in the distribution of his gifts; for, it misliketh that others should have what we want, yet they have nought but what God will. Tim. For what other causes must we labour to bridle envy? Sil. It is against Charity, which rejoiceth in the good of others, as in our own. Also, it is an unreasonable affection, because it breedeth continual matter of disquietness: for the envious man is never at rest, there will always be somewhat to repine at. Secondly, it maketh us to repine for that which is ours, touching use, as all other men's gifts be ours for use; as the cye seeth for the whole body, so it is amongst Christians. Thirdly, envious men do that to others, which they would not have done to themselves. Lastly, Envy leadeth to Cruelty, as Cain to the murdering of Abel, Saul to the kill of David, the pharisees to the crucifying of Christ. Tim. What is the duty contrary to this? Silas. To rejoice for the good of others, as though it were our own 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 Synecdoche all kinds of murder be understood. Tim. Why is murder placed in the middle between envy and debate? Silas. To teach what be the ordinary occasions and grounds whence murder ariseth, and so to warn men as they would fly murder, to avoid those vices of envy and strife. For Envy as the Mother, bringeth forth murder as her daughter, as in cain's example, Gen. 4. Tim. What call ye murder? Silas. It is an unlawful taking away of life from any reasonable creature. For Beasts may be killed for use, & malefactors for example: so that it is done by the Magistrate, and justly or legally. Tim. By what Reasons do ye show the hatefulness of this sin? Silas. First, it is against the Commandment [Thou shalt not kill.] Secondly, it taketh away precious life, which cannot be restored. Thirdly, it defaceth God's Image. Gen. 9, 6. Fourthly, it iniureth the Commonwealth, in spoiling it of a member. Fiftly, it procureth horror of Conscience, as to Cain, Gen. 4, 13. Sixtly, the dishonour of God's name, as in David, 2 Sam. 12, 14 Seventhly, loss of goods, body, and soul. Gen. 9, 5. revel. 2, 18. Eightly, it spotteth a man's race and posterity. Lastly, it bringeth infamy upon his name, and dishonoureth him in the eyes and estimation of men. Tim. How many kinds of murder be there? Silas. Two: it is either of ones own self, or of others; and that is either in purpose, or in act, by giving counsel; by writing, as David; by striking, as joab; by withholding necessaries of life, by not rescuing others. Tim. What be the common causes of self-murder? Silas Three: First, despair of God's mercy, as in judas, Mat. 27, 4. Secondly, fear of worldly pnnishment or shame, as in Achitophel, 2 Sam. 17, 23. Thirdly, penury or want of worldly goods, as in some poor people; which are plunged in remediless, or extreme penury. Tim. What things do occasion the murder of others? Sil. Covetousness; as in the murder of Naboth, 1. Kin. 21, 2, 13.; envy in killing, as Abel, Gen. 4, 8. Wrath and revenge, as in killing Abner, 2, Sam. 3, 27. Tim. What do ye call debate, a sin against the sixth commandment? Sill. It is strife when persons of contrary desires and opinions, run into differences, and fall out into variance and dissension, it both occasioneth and also doth follow upon murder committed. Tim. In what things is debate exercised? Sil. Either in matters of religion, or about worldly affairs, and that either out of love to gain, or upon vainglory. Tim. What reasons have ye to keep 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 Satan, who delights himself in setting us together by the cares. Fiftly, it is an offence to God. Sixtly, it is a scandal to his Church, 1, Cor. 11, 12. seventhly, the end of it is very fearful, whereas peace is both pleasant and profitable. Lastly, it maketh us unlike to Christ and good men, who seek and pursue peace: and like to Satan and wicked men, who delight in strife and war. Therefore the best way is, either not to open the floodgate of debate, or being opened to stop betimes, for none knoweth what will be in the end; as in diseases, so debates stay them in the beginning. Tim. What do ye call deceit? Sil. That vice whereby men subtly and cunningly hide their meanings by some colourable words or deeds, that they may hurt and entrap others: as Cain when he had led Abel into the field; and judas when he betrayed Christ with a kiss, and generally when one thing is pretended, and another thing is done, more specially when men undermine the life and safety of another. Tim. What reasons be there to keep us from deceit? Sil. First, it is a member of the old man. Secondly, it is a breach of the law of God which commandeth simplicity, and forbiddeth guile. Thirdly, it woundeth the conscience. Fourthly, it hurteth our credit, for it is a reproach to be counted crafty and deceitful, a Fox like Herod. Fistly, it doth make us odious and mistrustful to all that knows us. Sixtly, it is a mark of Satan's child (O thou child of the Devil full of all subtlety, Acts. 13, 10.) Lastly, to these meditations we must join prayer and watchfulness over our hearts, which be deceitful above measure. Tim. What is the duty contrary to this? Sil. In all things to speak as we think, and to use simple plainness in our words and deeds: yet in some cases truth may be wholly kept in, or uttered in part without deceit, if there be just occasion, and may be done without hurt to God's glory, or damage to our neighbour. Tim. What is meant by taking things in evil part or malignity? Sil. When those things which are well done, and cannot be taken ill, or so done as they may favourably be well taken, are peevishly wrested to an ill construction and meaning: these five 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 (evil conditioned?) Sil. Very true, because such men as consirue things in ill part, are not content with any man's conditions, they mislike and carp at every thing and person: examples we have of David's brethren, who took that ill which he meant well, when he offered combat to Goliath: also many of the jews took Christ's doctrine and miracles in ill part, as if he had done them of vain glory, or by the help of the Devil. Tim. Do not Gods children offend this way? Sil. They do so, as is to be leene in Ely, who took the good actions of Anna in evil part, attributing that to drink, which she did of devotion. Tim. What think ye of these dealings? Sil. They go against charity which taketh all things in good part so far as truth and reason will give leave. Tim. Can ye give us example of such charitable taking things? Sil. Yea, often in our Saviour, who took well the act of such as brought Children unto him, and still construed to the best, the doings of his weak Disciples: and of the woman that powered the box of ointment on his head Mat. 26, 10. 11. Tim. What is the difference between whisperers and backbiters, and also wherein do they agree? Sil. They differ in this, that the former do secretly and closely hurt the credit of his neighbour by rounding in the ear: the latter sort do it more openly. 2. The backe-biter spareth no man's fame, but whisperers set strife only among friends. Also they agree in very many things. First, they both wound the name of their neighbour. Secondly, they do it in his absence, and behind his back. Thirdly, they both have the Devil on their tongue. Fourthly, they both report false things, or speak truth to an evil end. Lastly, they both use cunning in broaching their tales under these and sueh like veils: I am sorry to hear such a thing, I am loath to speak of it, and I pray you say nothing of it, and I wish well to the party, etc. Tim Which of them is the worst? Sil. The whisperer, because he doth all under a hand so as he is not known, he stingeth more secretly, and so as one can provide no preservation against his poison. Tim. What reasons should move Christians to eschew those vices of whispering and back biting? Sil. First, they are against the word that sayeth, Thou shalt not go about as a talebearer amongst my people. Levi. 19, 16. Secondly, they do to others what they would not have done to themselves. Thirdly, of these vices ariseth much discord and debate, as it is written, Without wood fire is quenched, and without a talebearer strife ceaseth. Tim What is the duty of a Christian in this behalf? Sil. Not to speak evil of others behind their back, but to tell them plainly their faults in love and wisdom, for this will not breed displeasure (as some think) but rather it will get favour at the last, so it be done in love and wisdom, with due observation of circumstances, and consideration of a man's own calling and jousts. Tim. But unto talebearers what is to be done? Sil. They are to be driven away with an angry look, as the East wind driveth away the rain: they therefore do sin much which receive tales with a delight to hear other men's sins: for if there were no receivers of tales there would be no bringers of tales; the one hath the Devil in his care, the other hath the Devil on his tongue. Lastly, such shall enter into heaven as receive not false reports against their neighbour. Psal. 15, 3. Tim. But what think ye, are all complaints to be accounted whisperings and backbitings? Sil. No, if these conditions be observed, First, that the party complained off, be first duly admonished. Secondly, if the complaint be put to such as have power to redress the fault. Thirdly, if the complayner seek nothing but the amendment of the party. Lastly if he grieve that hec hath cause to complain, and pray for his conversion, doing all in love; these two last vices are forbidden in the ninth commandment. Tim. What is the next vice? Sil. Haters of God, such as be hated of God and be haters of him; such be all back-biters and whisperers, persons which deserve the hatred of God. Tim. Are there any which be haters of God? Sil. There be such, as this place and other more do mention, God doth not deserve any hatred of them, but rather hath in him all causes of love, both goodness and beauty: but it cometh to pass, that men hate God through that natural corruption which they derived from Adam; for whilst man bore God's Image, he loved him and was loved of him, but when he put on Satan's Image & was unlike 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 do 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 marks may it be known that men hate God? Sil. By these especially: First, by seldom praying, or coldness in prayer. Secondly, by neglecting to praise him, or doing it without delight. Thirdly, by hating or hurting his Children. Fourthly, by being loath to think, or speak, or hear of God, as Atheists. Fiftly, by ordinary disobedience to his word. Sixtly, by not procuring the good, or by seeking the hindrance of his Gospel, being enemies to Religion. Lastly, by murmuring and repining under his correcting hand. DIAL. XIX. Verse 30. Doers of wrong, proud boasters, inventors of evil things, disobedient to Parents. Tim. WHo be meant by doers of wrong? Silas. Such as be contumelious, or despiteful reproachers of others, in an insolent manner, insulting petulantly over others. Tim. How many ways may wrong be offered and done? Sil. Sundry and many ways: First, wrong may be done in thought, word, and deed, also to souls, bodies, goods, or name, also by doing evil that we should not do, and leaving undo e some good that we should do: also, by fraud and violence: Moreover, wrong may be done in our particular callings, when the duties thereof be not well done; as also in private affairs, and in place of judgement: this is vilest. Tim. What reasons may keep us from doing of wrong? Silas. First, that we may be like God, who doth no wrong to any, and show ourselves his Children. Secondly, that we may be unlike Satan, whose plotting and practice is continually how to do some wrong. Thirdly, we would have no wrong done to ourselves. Fourthly, it is directly against God's word. Fiftly, it dopriveth men of Heaven: 1. Cor 6, 9 unrighteous persons shall not inherit Heaven. Sixtly, it bringeth judgement even in this life, as in jesabels' example, whereas the contrary, that is, to deal justly, procureth many blessings as in the example of job. Lastly, it hurteth our name and woundeth our Conscience, and it is a cause that wrong is done to ourselves: for with what measure we meat to others, that shall be meat to us again, Mat. 7, 2. Tim. What is pride? Sil. An high conceit of our own excellency, cyther arrogating to us what we have not and are not, or being too high minded for that we have. Tim. What is the matter of Pride? Sil. The gifts 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 certain as it is written, God resisteth the proud, 1. Pet. 5, 5. And pride goeth before a fall, Prover. 16, 18. Secondly, to remember Christ's example, as Phil. 2, 5. Let the same mind be in you, which was in Christ. Thirdly, to think what promises be made to the virtue of humility, 1. Pet 5, 5. God giveth grace to the humble. Fourthly, to think whereof we are made, and whither we must go; for dust we are, and to dust we must return, Gen. 3, 19 Lastly, how unfit we are to any good, and that all the good we have or do, it is given us, 1 Cor. 4, 7. Finally, pride in the mind 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 have; the boaster is one who brags of that which he hath not. Tim. How many kinds be there of boasting? Sil. One necessary, urged by importunity of evil men, such as Paul used 2, Cor. 11, 16. Secondly Christian boasting, which is a holy confidence in Christ's merits. Thirdly, a vain and foolish boasting, which is a boasting of things we think we have done, or which others have done by our means: or of wickedness this is the worst boasting. Tim. What reasons against this foolish boasting? Sil. First it breaketh a rule of the word, even that rule which biddeth us to be modest and lowly. Secondly, it is a sign of a vain and ambitious heart. Thirdly, it maketh us resemble the Devil. Math. 4, 9 Tim. What do ye call inventors of evil things? Sil. Such as are not content with the evils that be already in use and practise, do study to find out new evils; as the proud man he inventeth new fashions, the covetous man he inventeth more ways of gain; the opressor, inventeth new cruelties and torments; the Epicure invents new devices, 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 evils which men do invent, do commonly hurt the inventors. Psalm. 7, 15. They shall fall into the pit which they digged for others. Tim. Wherein doth disobedience to Parents show itself? Silas. First, in their impatient bearing of corrections. Secondly, in an unwillingness to obey things commanded well and justly. Tim. In what things chiefly, are Children to show obedience to parents? Silas. In two things: First, in choice of their Calling or Trade of life. Secondly, in their marriage and choice of their yoke fellow. This may appear by the example of our first Parents, whose marriage God their Father made. Secondly, by the example of Isaac, jacob, Samson, who were ruled by their Parents in their matches. Thirdly, by 1. Cor. 7. Fourthly, Children are more in power of their Parents, than their other goods. Fiftly, by the Law of Vows, Num. 30, 4, 5. for if a promise made of a Child to God, is of no force when parents descent, much more may parents break the promise which their children shall make of themselves 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 fifth commandment, 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 God's authority. Fourthly, it bringeth many curses, as short life to disobedient Children. He that despiseth his Mother (saith the Wise man) the Ravens shall pick out his eyes, Prou. 30, 17. Also Absalon came to a fearful end, being a disobedient Child. DIAL. XX. Verse 30. Without understanding, Covenant-breakers, without natural affection, such as can never be appeased, Merciless. Tim. WHat do ye mean by those that are without understanding? Sil. Such as have understanding, and cannot use it; but deal as men void of reason and counsel, unadvisedly and headstrongly, following their passions. These men break the rule of the word, which chargeth us to walk wisely. Secondly, they are unlike unto God, who doth all his things by wisdom and counsel. Thirdly, they purchase much woe to themselves, through their foolish and rash dealing. Fourthly, they disgrace their persons, their actions, and oftentimes their profession through foolishness. Tim. What Lesson was then given here? Sil. That we undertake nothing without good and due deliberation; Establish thy thoughts by counsel, sayeth Solomon in his Book of proverbs. Tim. Who are these Covenant-breakers? Sil. They who will abide by no Covenants, Leagues, or promises, further than it is to serve their turn. These men they are unlike to God, who is faithful in all his promises. Secondly, they shall never come into the lords Tabernacle, Psal. 15, 1. Thirdly, they are enemies to human society, the band whereof is fidelity and truth. Fourthly, they bring forth a fruit of the flesh, Gal. 5, 20. and break the Law in a main point, Math. 23, 23. under these be meant, all which deny things committed to their trust, or deceive trust put in them. Tim. How many manner of Covenants be there? Silas. Two: Religious and Civil. Of civil Covenants there be two sorts: First, public; for public duties in respect of a place. Secondly, for private duties in respect of private Callings. Tim. How else divide ye covenants? Sil. national between Countries, personal betwixt particular persons. Tim. What do ye call natural affections? Sil. Such as be amongst them of one blood and kindred, as between parents and children, husbands and wives, kindred, country, heathens, yea Christians also void of these. Tim. What doth it differ from human and Christian affection? Sil. human affection is that whereby we embrace all men as men: natural affection is that whereby we embrace them which are near unto us by blood: Christian affection, is that whereby we love good men, because they belong to Christ. Tim. Who are they that can never be appeased? Sil. Such as being once offended, will never be reconciled again: also such as can agree with none, nor brook the conditions of others: these men they are contrary to God, who is ready to be appeased. Secondly, they make God their enemy, who hateth such as are enemies to peace, yea rejecteth all their service done to him as abominable. See Math. 5. 23. 24. 25. Tim. Who are merciless men? Sil. Such as cannot pity any man, but are cruel, fierce, hardhearted. Tim. What reasons to drive us from mercilessness? Sil. First, it is against God's commandment and nature. Secondly, it maketh men also to be merciless to us, because we cannot pity them that are in misery; the Heathers were full of cruelties, as also the Turks in their wars, shedding the blood of men, women and children without all pity; casting men to beasts, and causing men to kill one another at sword playing. Concerning the forenamed sins which are 23. in number, we are generally to observe these few and short notes. First, that he first setteth down one word (unrighteousnesle,) which comprehends them that follow, as kinds and parts of unrighteousness. Secondly, that they are here to be considered not simply as sins, or causes of sins, but as effects and punishments springing from the root of Idolatry. Thirdly, that he nameth not all the branches of injustice to men, (see more Gal. 5. 19 20. Col. 2, 8.) but the most principal and such as then reigned most amongst the Heathens. Fourthly, that though an imputation be here laid upon all the Heathen, who are universally blamed without exception, because few among them lived civilly, and all were by nature given to them; yet no doubt all were not alike guilty; and further howsoever all these sins were not found in every one, yet all were guilty of some one or more of them. Moreover, he doth accuse the Romans directly to be faulty in these transgressions, but indirectly framing his speech under the persons of others, to decline envy; letting them rather see in the mirror of other men's lives, what themselves were by nature, then plainly charging them to do such things. Lastly, there is a great difference between godly Christians and profane Heathens, in respect of these vices; which howsoever Gods regenerate children may fall into some of them, of frailty and by strength of temptation; yet they are not given wholly, and for ever over unto any of them, nor be full fraught with them. DIAL. XXI. Verse 31. Which men, though they know the Law of God, how that they which commit such things are worthy of death, not only do them, but favour them that do them. Tim. WHat is the purpose of this Text? Sil. To she we the wickedness of men's hearts, how far it goes where it is not restrained, that is, not only to do great evils, but to like & praise them who are evil doers; wherein he doth more amplify their guiltiness, because they were not only committers of evil, but savourers thereof. Tim. What is meant by the judgement of God, and how did the Gentiles know it? whence 〈◊〉 they their knowledge of it? Sil. By judgement or righteousness of God, the moral law often commandments is not understood, because this was never given but to the jews; and that which he speaks of death, declares that it must be expounded of the judiciary or coective and correcting power of God, whereby he doth repay good to them which do good, and evil to them who do evil, life to the righteous, death to the sinners. This judiciary law is called judgement or justice, because by the immutable order of justice, it is requisite that rewards and pains be repaid to men as recompense of their works. It is termed the judgement of God, because it doth not belong to God as a contingent effect of his free will, which he may do, or not do as he will; but as a natural attribute is in God, and by him unchangeably expressed and executed, 2. Thes. 1, 6, 7. Whereas the Gentiles are said to know this judgement, the meaning is; that they well understood the law and judgement of God, to allot death to them which did such crimes, and that unto such crimes death did so firmly and necessarily cleave by God's judgement, 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: even of Hell's destruction, the Gentiles were not altogether ignorant, as by Virgil and other Poets may be collected. This justice of God the Heathens knew, by light of Nature. Secondly, by witness of their own Conscience, and by experience in the daily examples of divine revenge. Hence Draco appointed death to the breakers of his laws, and Gentiles judged Adulterers unto death, Gen. 38, 24. Also the Barbarians, Acts, 28, 4, bewray murderers worthy to die in their judgement. Tim. What death are they worthy of, which do such things against the Law of God, imprinted first in man's mind, then written in Tables of Stone? Silas. Both natural death, violent death, and death eternal; this eternal death standeth in a separation from God and in a sense of painful torments in body and soul: it is to be suffered in Hell, a Prison, a Lake, a place of darkness, a depth, in the company of the Devil, wicked Angels, and Reprobate men, and for ever without end, infinitely without measure. Tim. How is this pain and smart of this death shadowed out in Scripture? Silas. By the similitude of fire and Brimstone; the effects of this pain be, weeping, howling, and gnashing of teeth: this pain shall endure as long as God endureth, even everlastingly. Tim. What use is to be made of this description? Sil. First, it should humble us much, to think that we deserve such an unhappy condition. Secondly, it should make us fly from sin, that hath pulled it upon us. Thirdly, it should stir up a love to 〈◊〉 Christ, that hath himself suffered the pains of this death, to free us from it. Fourthly, it should move in us great pity towards such as do lie in sin, and be in the Highway unto this death. Lastly, it should breed great carefulness to keep others from sinning. Tim. What sins are chiefly to be avoided of us Christians? Sil. Sins against our knowledge, because they give greatest wounds to our conscience, and so most trouble the peace of our own hearts. Secondly, they draw after them the greatest downfall in this world, which is the sin against the Holy-ghost. Thirdly, they procure greatest wrath and punishment after this life. Lastly, they have in them flat contempt and Rebellion against God. Tim. May not Gods Children sin after their knowledge? Sil. They may and do, as appear by David's prayer, Psal. 19, 13. and practise, Psal. 51. Also, by the example of Adam, Manasses, Solomon, and Peter: but in these sins, the godly differ much from the wicked; for the godly fall into these sins seldom, with a strife of heart against them in the doing, and great grief of heart afterwards; as also, increase of care and watchfulness against new temptation: but none of these things be in the wicked, but the quite contrary: for, they run headlongly and wilfully into evil, and are without remorse, and returning to God. Tim. What is it to favour those that do evil? Sil. To consent unto their wicked deeds with approbation: this may be done many ways, as by praising, by counseling and persuasions, 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 reproving, or not punishing all these worthy of death. Tim. How may their fault be set out, which favour evil doers? Sil. By the example of Archrebels, which will maintain all that rise up against their Prince. This is an high pitch and degree of sin: and in a very dangerous case they stand, who be risen to this height of iniquity, especially in this light of the Gospel. CHAP. II. DIALOGUE I. Verse 1. ¶ Thou therefore art inexcusable (O Man) whatsoever thou art that judgest: for in that same wherein thou judgest another, thou condemnest thyself, for thou that judgest, dost even the self same things. Tim. WHat is the purpose of this Text? Silas. The general purpose, is to show the guiltiness of the Gentiles, but especially to discover & reprove a close kind of sinners, who took themselves to be righteous & without fault, because they reproved others, and could not themselves be blamed of the world; these sinners the Apostle telleth them, that it is little help to them, that the world cannot judge them, seeing they are judged of their own Conscience, and of God. The text hath a reproof in the first words. Secondly, a reason in the rest. Tim. This indeed is the commonly receined opinion, that the Apostle having in the latter end of the former Chapter reproved and convicted open and bold offenders, doth now in the beginning of this Chapter blame another kind of trespassers amongst the Gentiles, which were more politic, and sinned with more cunning, neither doing openly nor allowing such gross crimes as were mentioned before, but taxing and condemning them both morally by precepts, as did Cato, Socrates, etc. and ciutlly by their laws, as Solon, Lycurgus, Draco etc. Yet in secret and privately did the same things. Some also there be which think that Paul having reprehended such as abused their contemplatine knowledge, and contrary there unto bad run into foul Idolatry against the first Table, now taxeth such as abuse their practic knowledge, trespassing against their neighbours, contrary to the known rules of common equity; but what do you think of the connexion of this Chapter with the former? Sil. The first Particle of this Text [Therefore] doth well clear it to me, that this whole sentence is inferred and dependeth upon the former words in the last verse of the precedent Chapter, so as he doth not take up a reprehension of a new sort of sinners, but goeth on still to convict the same transgrcssors, but with a new 〈◊〉. Hitherto he hath reasoned from the effect of evil works done by the Gentiles against God and men, to wit; the wrath and punishment of God revealed and executed upon them, whereof it followeth strongly that the Heathen by their works deserving damnation, could not thereby challenge justification. here he argueth and concludeth the same thing from a Testimony or judgement of every man's own Conscience, not from that particular moral judgement of some learned Philosophers, as Scneca, Plato, etc. or that civil judgement of certain lawgivers, condemning to punishments, vices which themselves did; but from the universal judgement which is in all men naturally, and bindeth all. Since all men do condemn themselves, yea even for such things as they blame in others, yet themselves do them: it followcth that every one without all excuse, is guilty in the judgement of GOD, and therefore cannot be justified by their works. The sum of this first verse is thus much: ye acknowlodge, & account them which do such evils (as before spoken off) worthy of death: yet you yourselves do know that either in whole or in part, privately or publicly ye do such things; therefore in your own judgement you are condemned whatsoever ye do pretend for your excuse. Paul by an Apostrophe directeth his speech unto one man, to show thereby that it is the condition and case of every one: for there is none living but must approve that judgement of GOD in Verse 23. and which doth not many things against it even by the witness of his own conscience. The parts then of this Chapter, be principally these two. First, by a new reason he proveth that Heathen men cannot be justified by their works, Verse 1, 2. Secondly, he removeth and answereth both the general pretences and excuses of all men, Verse 3, unto Ver. 12. and the spcial allegations, first of the Getiles, from ve. 12. until 17. Secondly, of the jews from Ver. 17. to the end of the Chapter. Tim. Doth the Apostle speak against all judging of others? Sil. Nothing less, for there is great use of both public judgement, and private: the use of public judging is the preservation of human 〈◊〉, which consisteth in the defence of good men, and punishing evil men by the sword of the magistrate. Also the use of private judging is to reclaim tractable sinners, and to make obstinate sinners Reason. inexcusable. Tim. What things may stay us from the hard judging of others, when they have fallen? Silas. These Meditations. First, that happily we have done the same offence, or else we may do it hereafter, Gal. 6, 1. or if we do it not, it is because we are not tempted to it. Also, that some other way we have offended as grievously, or may hereafter. Also, all hasty, uncharitable, and curious ludgements, are for bidden by our Saviour Christ, in Math. 7, 1. Tim. How doth the Apostle mean, that those that condemn others, do the same things? Tim. The meaning may be this: First, that they did transgress the Law of God, as others did, though not always in such crimes. Secondly, they did those things secretly in the motion of their mind, 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 bear with his own faults, and to be sharp against others. This is proved by Mat. 7, 34. and 23. also by the example of the pharisees. Tim. Whence cometh this? Silas. First, from blindness, that they discern not their own sins. Secondly, from malice, which they bear to other men's persons. Thirdly, from curiosity in prying too near into others faults: for by this policy, Satan keepeth them from reforming themselves, by bufying them too much in censuring of others: therefore, in the reproving of sin, we are thus to proceed; to begin with ourselves, and to be more severe with our own sins, then with other men's. Tim. What Reasons of this duty? Silas First, from the commandment of the word; the righteous man first accuseth himself. Secondly, because every man knoweth himself, and aught to have more care of himself. Thirdly, ourselves being rectified and amended, then in our admonition towards others, we shall deal more wisely and charitably, with hope also of better success towards our Neighbour, and more comfort to ourselves. Tim. Do you take it to be utterly unlawful for any man to judge or censure another of that Vice, whereof he himself is culpable? Sil. If he which censureth, or giveth sentence against another, for that wherein he is commonly known to be faulty, than he doth give offence unto others, and cause them to think him an Hypocrite. Howbeit, if he be a public person, he offendeth neither against his office, nor the Laws which require sentence against malefactors: if he be a private man, he offendeth not against his Brother whom he hath justly blamed, save by being a scandal to him, and being an occasion to him, to continue still in his sin, because he seeth his reproover do such things which he would not do, if he thought them evil. Tim. What further instruction may this first verse afford unto us? Silas. Namely this; That all men are held guilty before God, even by force of selfe-iudgement, or inbred conscience. The reason is, every man doth something, which he knoweth to be evil, and to deserve God's vengeance: either he committeth some outward and odious fault, for which not himself alone, but the world can censure him: or howsoever he so suppress his passions of wrath, envy, revenge, hatred, covetousness, ambition, pride, etc. as they do not break out as pussles and botches in his face and hands, yet they boil within, and like sparkles out of a furnace, so there rise up out of the corrupt and unclean soul, many noisome lusts and desires, whereof they cannot be ignorant in whom they be. Socrates' one of the best mannered Philosophers could say, that by nature he was incontinent, though by Philosophy he bridled that affection from running into action. The use of this instruction is twofold. First, it stoppeth the mouth of all justiciaries which seek to establish a righteousness by their own works, as if they could stand just before God, and by their own deeds; whereas every man hath his own heart to condemn him (and therefore, God much more to judge him) as guilty of doing one thing amiss, or other, or many things rather. Whereas an absolute freedom from all faults is required in him who will be pronounced righteous by his own doings. Secondly, here is an admonition for all men, but chiefly for such as have authority to govern and judge other, that they be very careful to avoid (what may be) to become selfe-condemners and judgers, by failing in such matters, as by their place and office, they are driven to sentence and punish in their inferiors. For it is a thing full of dishonesty and scandal, when a man may worthily have it replied unto him; Physician heal thyself. DIAL. II. Verse 2, 3. But we know, that the judgement of God is according to truth against them which commit such things: and thinkest thou this (O Man) that condemnest them which do such things, and dost the same, that thou shalt escape the judgement of God? Tim. WHat is the drift of this Text? Sil. To reprove those which stood upon men's judgements, and neglected God's judgement, that is; they thought all well, so long as men thought well of them, not regarding what GOD judged 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 sense is God's judgement affirmed to be 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 said, that men which condemned themselves, are without excuse; but are so guilty, as they cannot escape: the reason hereof is now rendered, because the judgement of God is according to truth; and therefore, though men would blind themselves, putting out their own eyes, yet that cannot be done; and were it done, it cannot help, for God will find them out. By judgement is meant, both God's government of things and persons in this world, namely, his judiciary power, in inflicting pain; and also the action of the last and great day, when God will give recompense to every man, as his works be. This judgement is said to be (according to truth) not so much for that he judgeth not after outward shows and appearances, but searcheth the hearts, 1. Sam. 16, 7. as because it is a righteous unpartial judgement, looking not to persons, as corrupt men do in their judgement, but to the quality of the offence. This we are said to know, both because it is certain, and the certainty hereof evidently appeareth to all men generally and obscurely by light of nature, imprinted in all men's minds, whereof before Chap. 1. verse 19, 20. and this is meant here: and more specially and clearly by the witness of the word, often avouching God to be righteous in his judgement, and holy in his ways, Psal. 99 and 76. and 145. Paul abhorring with detestation, the least thought of any injustice in God, Rom. 3, 5. and chap. 9, 14. Tim. What doth the Apostle teach here, touching the judgement of God? Sil. Two things: First, that his judgement is true, equal, and just: Secondly, that it is certain and unavoidable. Tim. What learned we from the former? Sil. That God doth judge otherwise then men do judge, now herein is the difference: that men do judge 1. Part. according to outward appearance; for men do judge according to that they do hear & see, because they know not the heart, and cannot tell with what mind every thing is done: for this is the cause that men are so soon and much deceived: as it may appear, first, in that men take some to be good which be otherwise, as in Isaac, who thought well of Esauꝭ and Paul who thought well of Demas; & the eleven Apostles, who had a good conceit of juda. Also men are deceived in judging some men evil which be good: example hereof, we have in David towards Mephibosheth, Sedekiah towards jeremy: Therefore in these cases, men are to judge well of all men, so long as they have no cause to the contrary, especially so long as they see good in them, which may give hope. Secondly, so to seek the good opinion of men, as we do not rest in it. Thirdly, if any of us be deceived in others, to remember we are no gods. Tim. Now tell us how God doth judge. Sil. God judgeth all persons and things, truly as they are, because he most perfectly seethe and knoweth all things, even the very secrets of man's heart. Tim. What should this work in us? Silas. These things; First, that with great care we approve our lives unto God in all uprightness. And secondly, that governors labour to be like unto God, endeavouring what lieth in them, to judge truly of persons and things. Thirdly, that we reverence all God's judgements, though they seem strange to us. For the godless men, yea thorough weakness of judgement or strength of temptation, the godly too do think, and are ready to speak hardly of God's government, either as if there were no divine providence, or as if it were not equal; pains and afflictions being the portion of good men most commonly, & evil men well rewarded with good things, as if they were good men. This stumbled even job, jeremy, David: but all our carnal thoughts, must here strike sail and give place to this Oracle of God, that his judgements now and hereafter, will be found just, and justly executed. Which truth, as it ought to stop our mouths, and to awake our security, that we perish not by hope of impunity, so it affords undoubted comfort against confusions and apparent oppression. 2. Thes. 2, 7. Tim. Why is the judgement of God unavoidable? Sil. First, because of his omnipotency, whereby he can draw all men before him. Secondly, because of his decree whereby it is established. Lastly, we cannot avoid the judgement of our own conscience, much less GOD'S judgement. Tim. What use was made of this truth? Sil. It should move all men to amend themselves, 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 judgement of God. DIALOGUE. III. Verse 4, 5. Or dispisest thou the riches of his bountifulness, and patience and long sufferance; not knowing that the bountifulness of God leadeth thee to repentance? but thou after thy hardness & heart that cannot repent, heapest up and treasurest unto thyself wrath against the day of wrath, and of the declaration of the just judgement of God. Tim. FIrst speak 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 himself against the vain excuses and pretexts by which those self condemners do deceive themselves. The first is the hope of impunity, by the lenity of God, giving good things out of his bounty or kindness, 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 nevet punish. hereupon as wanton Children or dissolute Scholars. which espy the gentleness of their governors; or as Birds which mark the lcar-crow, not to move or hurt, wax bold and fearless. So these sinners imagine of God, that he will ever spare, because he presently striketh not, they want only contemn him and his kindness. The parts of the Text be two: the one concerneth the general goodness of God toward evil men, set down in three words. The second is, a reprehensicn of the abuse of his goodness, which that it might pierce deeper and move more, is set down by an interogation, and an Apostophe. Dost thou? Tim. What is the drift of this Text? Sil. To check such as being evil, yet thought themselves Scope. righteous and in God's favour, because they were not punished of God, but prospeted: unto these men the Apostle saith, that their prosperity and freedom from punishment was a token of God's bounty, patience, and long sufferance, but not of their virtue and goodness. Tim. What is meant here by bountifulness? Sil. The kindness whereby God is inclined to do good Interpretation. even to all manner of men; or a profitable and beneficial kindness. As in Luke 6, 35. Tim. What is signified by patience and long sufferance? Sil. Patience is that virtue whereby God forbeareth punishment, and by long sufferance is meant, that whereby God beareth a long time with the wicked; long keeping back and refraining his wrath before he punish them; notwithstanding they still go on to heap sin unto sin. Tim. What is meant by the riches of his bounty and patience? Sil. The plentiful and large abundance of these things according to the phrases of Scripture; as rich grace for abundant grace, and, dwell richly, that is, abundantly. Col. 3, 10. Rom. 9, 13. Eph. 1. 7. & 2, 5. Tim. What is it to despise these things? Sil. To make no use of them for amendment of life; for to suffer a thing to lie by us without any use, 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: bountiful, 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 Rain falleth, and his Psal. 77. 1, 3. Sun shineth upon the good and bad, Matthew 5, 45. Thirdly, that the godly are not to fret, when they see the ungodly prosper: for it is a checking of God's bounty and patience. Fourthly, that manic are never the better for the benefits that God giveth them, but rather the worse, being hardened by kindness. Lastly, that it is a dangerous estate to be free from crofses & full of wealth; for such shall fall into impenitency, and hardness of heart. Tim. What would Paul have us to understand by that speech [not knowing?] Silas Therein he doth both upbraid and refute the brutishness and stupidity of these sinners, that whereas the blessings of God, so many, so long continued, so The end of God's bounty. great, aught to have even drawn and haled them unto such a kind and bounteous giver; so blockish and foolish they were, as they were not only no whit stirred therewith towards God, as they did the more neglect, nay contemn him, and yet did promise to themselves, impunity & safety. This was senseless and beastly ignorance and wickedness. Whence we learn, both how out of measure wicked man's heart is, being without God's grace; how unable to move itself to God, though God reach out unto them the hand of his benigoity: and also in what perilous condition they do live, which have store of good things, and are without the spirit of Repentance, they are worse than Beasts. Tim. In what sense is it said, that the bounty and kindness of God leadeth men to repentance? Sil. That God's benefits in all reason, should move men to amendment, and men are to make such an account, that God's kindness inviteth them unto repentance. When he giveth benefits, he giveth means of repentance, but the grace of repentance he bestoweth on his elect. Tim. What lesson was given here? Silas. That every good blessing of God is as it were Right use of God's kindness. a Sermon of repentance: also, the more benefits we have, the more cause we have to love and please God by doing his will. Tim. What do ye call an hard heart? Silas. Such a one, as will not be softened and moved Abuse of God's bounty and kindness. by benefits and instructions, nor broken with threatenings 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 fat brawny heart, Psal. 119. which dulleth all the senses, and maketh them unfit to do their Offices. Man's heart is naturally hard, but this hardness is increased much by our own perverseness and obstinacy. Tim. By what degrees do men fall into hardness of heart? Silas. First, by wicked thoughts and lusts. Secondly, Of hardness of heart. by yielding unto them with consent of the heart. Thirdly, the putting them or bringing of them into action. Fourthly, the often practise of sinful actions. Fifthly, an obstinacy to continue in evil customs, from whence cometh hardness of heart, james, 1, 14, 15. Tim. What be the causes of an hard heart? Sil. The first cause is God himself, as judge, not as Causes of it. Author: God hardened Pharaohs heart, Exod. 9, 12. Secondly Satan, Satan entered into judas. Luke. 22, 3. Thirdly, man himself: Pharaoh hardened his own heart. Exod. 8, 15. Fourthly, Impunity, or freedom from punishment. Fifthly, the prosperity of the wicked, as means and authors: this had almost prevailed to harden David's heart, Psal. 73, 13, 14, 15. Tim. What be the kinds of an hard heart? Silas. Two: First, that which is felt and perceived. The kinds of it. Secondly, the other not felt nor perceived. Tim. What is the hardness of heart which is felt and perceived? Sil. When the heart though it feel no present ease, yet it is grieved for sin, and desireth to be partaker of joy, and useth the means, as in David, Psal. 51. Tim. What is the hardness which is not perceived? Sil. When men do either carelessly live in sin without desire of using the means to come out, as they in the first of the Proverbs, verse 21, hated knowledge and did not choose the fear of the Lord. Or else, when men do purposely resist the spirit of God in the use of means as the jews, Acts, 7, 51, Yeresist the Holy Ghost. Tim. What be the remedies of an hard heart? Silas Those which follow: First, admonition, private and public. Secondly, corrections being blessed, which must be asked of God. Thirdly, meditation of God's unspeakable kindness. Fourthly, prayer and hearty confession of sin to God, and all this done in truth and constantly. Tim. What do these words contain, thou heapest and treasurest unto thyself wrath against the day of wrath (and of the declaration of the just judgement of God?) Sil. A severe commination or threatening of a most heavy vengeance at the last, unto such as abuse the great kindness 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 ways: First, by a similitude taken from human and earthly affairs of men in this world, who having plentiful riches, do treasure and lay up in store that which afterwards they will use in convenient time: even so wicked men which in time of God's patience bearing with them, do increase their unthankfulness and other sins, though they feel nothing for the present, yet afterwards they shall feel it far more grievously, their vengeance coming upon them as a Treasure heaped up in more full measure, it being the manner of God to recompense 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 doth most bless and bear with, except they 〈◊〉. Secondly, that all men should fear to abuse and provoke God's patience, not presuming of safety because of it, but by it taking occasion of speedy turning to God, lest there come an after-clappe, yea a most woeful reckoning in the end. Tim. How else was this vengeance set forth? Sil. By the cause, in this word (to thyself) which signifieth, that themselves brought all the mischief upon their own heads. Tim. What use of this? Sil. It cleareth God from all cruelty, seeing the cause of man's ruin is in himself: as it is written, O Israel thy destruction is of thyself. Hosea 13, 9 Secondly, it teacheth all men to have great care and heed to their own hearts, because all their woe springeth of themselves. Above 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 be rendered, namely at the great and last day. Tim. What should this teach? Sil. That howsoever even in this life God do often inflict vengeance upon impenitent hardened sinners, yet there is much reserved to the day of judgement. Tim. How is this day expressed? Sil. By these terms, first (wrath) which importeth the heaviness of the vengeance coming from God's hot indignation and fury. The second term is (revelation) whereby we are admonished, that the things now hid and kept close here, shall be there opened and made most manifest to ourselves and all others: see the 16. verse of this Chapter. The third term is justice, to teach, that in that fearful judgement, God will proceed by right, without doing the least wrong to any; for how should the judge of the world do unjustly? God's bounty and kindness, taketh place in blessing and forbearing, but if these be abused, than his justice showeth itself in punishing. Tim. What is to be learned from hence? Silas. That in all the course of our life, and in every particular action thereof, the mind ought to look to this judgement, that so we may be made watchful, and learn to walk with God, as through his mercy in Christ, we may be counted worthy to escape the vengeance to come. DIAL. FOUR Verse 6. For God will reward every one according to his Works. Tim. WHat is the drift of this Scripture? Silas To lay forth the equity of God's Distributive justice, because he doth not take vengeance, but upon precedent cause, given from men's evil works. It is justice to give to every one that which is his. But God doth so, giving to good men good things, and evil things to evil men: therefore he is just. Tim. What things were considered in this Scripture? Sil. Four things: First the person of the judge [God.] Secondly, the certainty of a judgement [He will reward.] Thirdly, the persons to be judged [Every one.] Lastly, the measure of this judgement [According to his works.] Tim. What note ye from the person of the judge? Silas. His infinite Wisdom, his Power, and justice, whereby he infinitely knoweth, and hateth perfectly, and is able also to punish all sin most extremely. For, he is Omnipotent, and the searcher of the hearts and Reins. Tim. What Use was made hereof? Silas. That having such a judge, we ought always to live in fear, especially, seeing we are in his presence ever under his eye, who neither can be hindered nor deceived by any, nor yet will err in judgement. Tim. How was the certainty of a judgement proved? 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 give good things to good men, and evil things to evil men. 2 Thes. 1, 6, 7. which he doth not in this world, and therefore, there is a judgement after this life? Tim. What use was made hereof? Sil. First, it moveth the sinner to repentance, Acts 17, 30. Secondly, it moveth the righteous to watchfulness. Rom. 14, 9, 10 11. Watch therefore, Math. 24, 42. Thirdly, it teacheth all men Charity, not to judge others, seeing one is judge of al. And fourthly patience in adversity, because God will one day 〈◊〉 all matters. Tim. Who are the persons to be judged? Silas. Every one, of what age, sex, or estate soever. All persons, and every one, without any exemption or exception, must appear and be judged. Tim. What learned we from this? Silas. First, it must teach humility to the mighty, seeing they are to be judged, as well as the mean. Secondly, it doth comfort abject Christians which are patient, because they shall never be forgotten in that day. Tim. What is the rule and measure of this judgement? Sil. men's works, 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 thoughts, seeing we must be countable for them. Tim. But will it not follow of this, that we may merit by our Works? Silas. No verily: for the Apostle proveth here the quite contrary, because none can bring the works of the Law perfect; therefore none can look to be justified before God by his works. Again, it is not written, God will judge [For,] but according to our works. Moreover, they cannot merit, because they are not our own. Fourthly, because they are a debt due to God, the creature oweth all to the Creator, but he is Debtor to none. Lastly, there is no proportion between them & the reward; the one being finite, the other infinite, both in time and measure: but howsoever good works cannot be an even 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 us, as we have done either good or evil. Tim. But evil works merit eternal death? Silas True, because they are our own, and be perfect, so be not our good works, for they are wrought in us by God's Spirit, and be unperfect. Tim. But it will destroy all care of good works, if we deny the merit of them? Silas. Not so, but the quite contrary: for where there is in any an opinion of merit, there can be no good works done, because in such persons all things are done of selse-love, with respect to their own welfare, and not out of love to God's glory: and such works as Note this. are done out of self-love to merit withal, cannot be good; for though the substance of the work be good, yet the manner and end of it is nought, and thus are no good works done in all Popery. Tim. What then be the conditions of a good work? 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 God's glory, 1 Cor. 10, 31. Tim. For what causes are they to be done? Silas That God may be glorified, Math. 5, 16. our salvation assured, 2 Pet. 1, 10. our neighbours edified; our faith testified, james 2, 14. our Charity exercised, james 2, 17. the needy comforted, Phile. 3. the mouth of the wicked stopped, 1 Pet. 2, 12. the weak strengthened, the strong confirmed, and more rejoiced. DIALOGUE V. Verse 7. That is, those that by patience in well doing seek eternal life, to them he will render glory, honour, and immortality. Tim. THere is some difference in reading this text, show what it is, whereupon it ariseth, and which reading you do follow? Sil. There be indeed differing readings of this text: for some read it thus: To such as by continuance in well-doing seek eternal life, God shall render glory, and honour, and immortality. Others thus: to them which by patience in well-doing, seek glory, honour, immortality [He will render] eternal life; and (indeed) thus the words stand in the Original, if ye understand the word [Render] out of the sixth verse, to supply the sense. But others read thus: To them which by patience seek eternal life, God [Will render] the glory of good works, honour, & immortality. The cause of this difference, is twofold: First, because some do join the word [Render] which is supplied, unto glory, etc. Others, unto eternal life. Secondly, some do couple [good works] with Patience or continuance: others, pull it thence, & put it after glory; whereas they are severed one from the other, in verse 10. and so ought to be here. Howsoever, for substance of matter, it much mattereth not, what reading we choose, because the drift and intent of them all is one; to teach us who they be, to whom the reward of everlasting life shall be rendered; namely, to such as by patience continue in goodness: yet I do follow, the first reading, as carrying a plain sense, agreeable to the scope of Paul, though with some transposition of the words; and having divers good interpreters, as guides unto me of this my choice. The words do contain two marks of such as shall inherit eternal glory and honour. One is, that they patiently persever in doing good: the second is, that they seek eternal life; this is the butt and end of their desires, not worldly things, as riches, honour, pleasure; but that life which lasteth for ever and ever, even so long as God himself (who is this life) doth last and endure: of these two marks let us deal with the latter, though it be not first named in the Text. Tim. What do ye mean by eternal life, and what is it to seek it? Silas. By life, is meant the happiness of the Saints in heaven, and it is called eternal, because there shall be no end of it: also to seek it, is to feel a want of it, and with great care to desire it, and labour to obtain it. Seek it for Place, in the assembly of the Saints; for Time, while it may be found; for Manner, heartily and earnestly. Tim. What Lesson may be gathered from hence? Sil. That this is the mark of a godly man, to desire and study above all things, how to be saved in the day of judgement. This indeed is the desire of the wicked, every one hath a desire to be saved, but in divers 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 salvation, that God may be glorified in his mercies, which comes of grace: the wicked seek their own welfare, because they would be happy, which comes of nature. Thirdly, the wicked so desire salvation, as they do not mind the way thither, which is well-doing, or a just and godly life: the godly in his desires, is lead as well to the way and means, as to the end and scope. Tim. Then there is a necessity to do good works, or to line well, seeing this is the way which conducteth to happiness? Sil. True, there is so; because God commandeth them, and appointed them as the course wherein his children must run towards heaven: but these good works cannot be done without many difficulties and perils; and therefore, we have need of patience and perseverance, which is the second mark of him that shall be heir of heaven. Tim. What call ye patience? Sil. It is the grace of God, whereby we are strengthened to endure troubles for well-doing unto the end. Tim. Is it requisite that they that seek eternal life, continue to the end in well-doing? Silas. It is so, and for many just reasons: as first, that God is constant in his love towards us, therefore our love and service to him aught to be constant. Second, is Christ's example, who kept on his course in weldooing, through many afflictions, Heb. 12, 2. Thirdly, eternal life is promised only to such as continue to the end, Math. 10, 22. Fourthly, eternal death is threatened unto such as faint and give over, before they have run to the end. Fiftly, the wicked are constant in il-doing. Sixtly many godly persons have abide with patience in well-doing, whose steps we must tread in, Heb. 6, 12. to these may be added God's commandment. Tim. Which are the especial things that discourage men in well-doing? Silas. First, loss of goods. Secondly, danger of life. Thirdly, revilings and slanders raised by Satan & wicked men. Lastly, the great labour and pains that belongeth to well-doing. Tim. How shall Christians arm themselves against these binderances? Silas By considering these few, and such like things: First, that it is better to lose the world then to lose our souls. Math. 16. 26. Secondly, that such as will lose their lives for Christ's sake, shall save it. Thirdly, that it is a blessed thing to be reviled for righteousness sake. Lastly, that the pains about godliness will be recompensed by the fruit which follows, and there is more labour a great deal in committing sin, then in doing good works. Tim. What is the fruit and reward of godliness, or of a godly life? Sil. Glory, honour, immortality. Tim. What do we learn from these words? Sil. That the godly how infamous soever they be 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 upon thrones. Secondly, that their glory is immortal and never withering. Thirdly, that their estate is full of manifold glory, which the Apostle would teach, by the heaping of sundry words here, as if there were not words enough to express their happiness: 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 unto Infants according to their works which they have not, being unable to do them? or how can they which repent at the last hour, have their reward according to patience, and continuance in well doing, seeing they do not persever? Sil. For Infants which be glorified, they are saved by the free election of GOD, by grace of the covenant, and also by Christ, into whom they are engrafted by faith, which would be fruitful in good works, if they did live till they were men: for true justifying faith can never be without good works, in such as for years and strength are apt and able to do them, no more than the Sunue without light, or a good tree without good fruit. Touching such as be converted at the eleventh hour, in the hour and moment of death, as the These upon the Cross was, I say of them that for the time they live after their conversion their faith will be working, for it is operative and cannot be idle, because it is lively, and life is active, as was seen in that repentant These, whose faith braced forth by confession of sin, reprehension of his neighbour, petition to God, glorification of Christ, and Apology for his innocency: yea if such as take the life of faith, when they be to leave the life of nature, might be 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 do good works being spared to live, that by well living they might honour God, and be at length for evermore honoured with him. DIAL. VI Verse 8. 9 10. But unto them that are contentious, and disobey the truth, and obey unrighteousness, shall be indignation and wrath, tribulation and anguish shall be upon the soul of every one that doth evil: of the jew first, and also of the Groecian: but unto every one that doth good, shall be glory, honour, and peace, to the jew first, and also to the Groecian. Tim. WHat is the coherence, drift, sum and parts of this Text? Silius, For coherence, either here is mentioned the other part of distributive justice, the punishment due to wicked workers, & the reward also of good works repeated the more to excite and allure men with hope thereof to be constant in well doing: or else the persons to whom recompense shall be given of the just judge, as they have been set forth by their qualities, so now by their nation they are described, either jews or Grecians; that is, all the Gentiles which were not subject to Moses law. The drift is to show God to be righteous in his judgement, because he rendereth to every one, the due belonging to them, whither it be well or ill. The sum is, that howsoever haply there be not retribution made to every person here in this world, according to their doing, because the good are often oppressed, and oppressors not only go scot free, but prosper: yet certainly there will come a day wherein this confusion and troubled face of things shall be redressed and righted; when every one shall have as they have done. For the parts, first, there is a description of the pains due to evil persons, in four words; whereof two (indignation and wrath) do contain the cause of their punishment; Gods hot displeasure kindled by sin: the other two tribulation and anguish, note the extreme affliction of the ungodly, begun here, continued and perfected in hell; elsewhere signified by death, destruction, gnawing worm, gnashing of teeth, darkness, chains, 〈◊〉, etc. 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 heaven. Tim. What do ye note in the division of people, into jews and Grecians? Sil. Scripture usually divideth nations into jews and Gentiles, or jews and greeks; because the Hebrews held all people beside themselves to be greeks, and these accounting all beside themselves to be barbarous; hence the greeks are subdivided into greeks and Barbarians. See Rom. 1. 14. 16. Rom. 10. 12. jews are first named because of their prerogative to be God's people: also they excelled others in the knowledge of God; and therefore were more severely to be punished for their disobeying the truth. Hence it is, that as they were first for the order and pre-eminence of estate; so they are first placed here in the order of punishment, for abusing so great dignity and understanding. Also it is to be observed that here the Apostle beginneth to wrap the jews in the self same reproof with the Gentiles, because he intendeth directly and more specially to reprehend them, unto whom therefore easily by little and little he slideth, turning his speech by name to them alone hereafter at the verse 17. When he saith, Behold thou art called a jew etc. And in that he would not spare his own kindred but named them first, he shows himself unpartial. DIAL. VII. Verse 11. For there is no respect of persons with God. Tim. HOw is this Text and the verses following joined with the former, and what is the sum and scope of them? Sil. He confirmeth by this sentence, that which before he said of the equal conditiou of the jew and Gentile, whom he had matched in punishment; whereas they seemed to be unequal, for the jew had the law of Moses (as a great light) to guide them, so had not the Gentiles, but the small and dim light of nature: therefore it seemeth a respect of person to condemn them to equal pains, which were not equal in the means to keep them from sinning. The Apostle answereth, that howsoever the cause might be unequal, yet God in distributing pain, was not moved with respect of person: he did not look unto the country or kindred of the jew, or of the Gentiles, when he inflicted punishment upon them: but notwithstanding the difference of country, God did alike punish the Gentiles which had no written law, and the jew which had a law written by Moses; because whosoever doth transgress, whither it be without a law or with a law, they are worthy of death. Having then hitherto from the 3. verse answered the general pretext of all men, now he bendeth himself to take away the more special excuses and shifts (as bucklers against God's judgements:) first of the Gentiles, until verse 17, and then of the jews to the end of the Chapter. Tim. How are the persons of evil men described & set forth? Sil. By these two properties: First they are contentious, such as wilfully defend errors and strife without cause. Secondly, they obey not the truth, but obey unrighteousness, which is all one with that which is written in Chap. 1. ver. 18. and Chap. 2, 4. Tim. In what causes do contentions appear and break forth? Sil. In causes civil and religious, in matters of the world, and of God. Tim. What be the original and first grounds of contention? Sil. Pride, busy meddling, covetousness, ambition. Tim. What reasons to dissuade from contention? Sil. First, it is a fruit 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 forth fearful events. Tim. What may be noted in the other part of this description? Sil. That there be two Lords, truth and unrighteousness; now of necessity we must obey one of these two Lords, because there be no other Lords, but Christ or Satan, truth or unrighteousness. Tim. Which of these Lords is it best to be servant unto? Sil. Unto Christ and his truth, because this service bringeth liberty, wealth, pleasure, safety, dignity and honour. Prou. 3. 14. 15. 16. 17. 18. Tim. How may we know whether we serve truth or lust? Sil. First, we are servants unto that which we are obedient unto. Secondly, our service is known by our love and care; what we like best and take most care and pains to please, that is our lord. Tim. But are God's children wholly freed from unrighteousness? Sil. No surely, but they are not servants to it; it still abideth in them, but it reigneth not over them: it hath force and might to draw them aside from the truth of reason and of faith, but without dominion over them. Tim. Which lord do the wicked serve? Sil. Unrighteousness and lust, by which service they gain shame, bitter grief, horror of conscience, danger 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 learn out of these words? Sil. That evil men after they are dead must suffer for sin. Secondly, that the pains which they must suffer are extreme. Thirdly, that their pains shall be both very great and sundry or of divers sorts, as the change of the words doth imply. Lastly, this should serve to keep men from sinning against God: also to stir up men after they have sinned, unto 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 appear that God doth not respect persons. Thirdly, how far forth we are to respect persons without sinning. Tim. What is meant by persons? Sil. The outward qualities, as riches, poverty, birth, country, friends: some of these qualities are of our own election as to be a Captain, a Soldier, a Magistrate, a Minister. Some put upon us by God, as Country, birth, riches, and poverty. The meaning then of these words is this, that God is not moved with any of these qualities to love or to hate, to refuse or to receive any to favour, no nor yet with any gifts either natural, as wit, memory, understanding, 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 salvation, and refused others? Sil. It was not for these reasons: First, persons in this phrase of Scripture, doth not signify men and women. Secondly, God's decree was before either there were men or women, that is; before they had any being. Thirdly, there must needs be a rejecting of some, where some be elected. Fourthly, that which moved him to make this difference, was not any condition or qualities in the parties, but his good pleasure. Fifthly, the elect are not saved but by the merits of Christ: the others are not condemned but by the desert of their sins: add hereunto that God is not tied unto any law, and therefore cannot wrong any or offend against equity. Tim. In what things may it appear that God respecteth no persons? Sil. In these two things: First, in bestowing his spiritual gifts and graces, which he giveth to poor and mean ones as well as to great and rich ones, as his effectual calling, faith, repentance. Secondly, in inflicting his judgements for sin, which he punisheth in great and rich ones, as well as in poor and mean ones. Tim. What use are we to make hereof? Sil. That we ought to be like unto God herein, not to respect persons but to judge according to the cause. Tim. In how many things are not we to respect persons? Silas. In four things: First, the Minister in delivering Doctrine, Math. 22, Thou teachest truly and respectest no man's person. Secondly, the Magistrate in administering justice, Deut. 16, 19 Thirdly, all Christians in their censure and judgement of actions good and evil. Fourthly, in having the precious faith without respect of persons, james, 2, 1. Tim. But there is some case wherein it is good to respect persons? Sil. True, as in giving reverence to every man according to his estate and gifts; examples hereof we have in Abraham towards the Hittites, in joseph towards Pharaoh, in Solomon towards his mother: the reason whereof, is the authority and jousts of our betters, to whom civil reverence is due. DIALOGUE VIII. Verse 12. For as many as have finned without the Law, shall perish without the Law, and as many as have sinned in the Law, shall be judged by the Law. Tim. WHat is the purpose of the blessed Apostle in this present Text, and how proceedeth he? Sil. The same as before, to prove the judgement of God in punishing sinners to be just, and himself to be no accepter of persons, because howsoever the jews and Gentiles be une qual in knowledge, yet he will indifferently punish both, both being sinners. And here Paul draweth near to the particular objections of jews and Gentiles, preventing them in that they would plead and lay in against this equity of God's distributive justice: which the jews thought it should not take hold on them, because God had graced and adorned them with the benefit and privilege of the Law, by having whereof they looked not to be condemned but justified: the Gentiles seeing they wanted the Law, deemed it hard to be condemned; whereunto he saith in this verse, that it shall no whit help the jews that they had the Law, north Gentiles that they lacked it; for notwithstanding this difference both were worthy to perish, seeing both had in them sin 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 having no Law? Silas. This is spoken in comparison: the Gentiles had not the Law so plainly delivered in writing as the jews had, yet were they not without a Law, which he proveth afterward by two manner of ways, in the verses 14, 15. the one external doing some good things, the other internal, the testimony of Conscience. Tim. How can they be said to sin, seeing sin it the transgression of the Law which they were without? Sil. They did sin by breaking such a Law as was given them, though they wanted Moses Law. Also they were finners against the Law of Creation, which when Adam did break, he wrapped himself and all his posterity (even Infants) in damnation. Tim. What meaneth he when he saith they shall perish? Silas. That their ignorance of Moses' Law should not excuse them from guilt and punishment of sin", because they shall be judged by that Law of Nature, against which they sinned. Tim. What instructions are to be received from hence? Sil. Two: First, that God giveth not the knowledge of his will to all alike. For the jews had more knowledge, and the Gentiles had less. Secondly, that ignorance of God's word will excuse no man; it will not absolve the Gentiles from condemnation, because they knew not Moses Law. Tim. What Reasons to dissuade Christians from Ignorance? Silas It is a sin, being contrary to the Law. Secondly, it is the cause of many sins; men do both err and sin, for that they know not the Scriptures. Thirdly, it is a part of Satan's kingdom, yea the strength thereof. Fourthly, it maketh men like Beasts, like devils. Tim. What means to obtain 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 Law of Moses, and yet sinned against it, should receive sentence of death from it. Tim. What things may we learn from hence? Sil. Three very profitable Lessons: First, the law of Moses is not able to keep from sinning, and to justify such as haveit; for the Law was given to other purposes. Rom. 3, 20. First, to give knowledge of sin. Secondly, to reveal Rom. 4, 15. the wrath of God against sinners. Thirdly, to be a Schoolmaster unto Christ, Gal. 3, 24. Tim. What was the second instruction? Silas That many which know the Law of God, after their knowledge do still live in sin, which is a very fearful thing. Tim. What Reasons have we to live according to our knowledge? Silas. Very many and great. First, so it is commanded john 13, 17. in sundry places. Secondly, the end of our knowledge, james 1, 22. is practise. Thirdly, knowledge without practice, it is john 14, 23. not only vain, but very hurtful. Fourthly, if we practise Rom. 2, 4, 5. that we know, we are like to Christ and the Saints. Fiftly, we are unlike to the Reprobates and wicked men. Sixtly, all God's benefits and corrections call upon christians to be obedient to our knowledge. Lastly, it is a token of the child of God, to be a keeper of the word, 1 john 2, 4, 5. Tim. What is the third Lesson? Silas That the Law should judge them that are breakers of it: this should admonish us, that we do with great reverence and care observe and keep it, because they that do sin against the Law, it will be a severe judge against them. DIALOGUE IX. Verse 13, 14. For in the sight of God, the hearers of the Law shall not be justified, but the doers of the same. For, when the Centiles which have not the Law, do by Nature the things contained in the Law, they having not a Law, are a Law unto themselves. Tim. WHat is the drift of this Text? Silas. To answer more distinctly the objection which the Gentiles or jews might make for themselves. The jew he might object, that seeing he had the law of Moses, there was wrong done to him, to match him with the Gentiles, in the case of sin and damnation. Unto which the Apostle answered; that they being breakers of the Law, could have no benefit of salvation from the Law, which saveth none but the perfect keepers of it. There is a perfect keeping of the Law, either by Christ his obedience, imputed to the believer: of this Paul speaketh not yet, till the third and fourth Chapters: or else, suppose any man by his own strength could fulfil the Law, then should he thereby be justified; of this, the Apostle here in this place, is to be understood. Moreover, there is a double justification; one, in opinion, when men think and presume they be just, as the Lawyer did that questioned with Christ, Luke 10. & the pharisees, Luke 16, 15. Ye are they which justify yourselves. The other, is in truth before God, which the Apostle meaneth here, and saith; that if any in their deeds could answer the perfection of the Law, thereby he should be absolved and pronounced just, even in God's sight, which is the true meaning of the word (justified) both here and elsewhere, as appeareth by the opposition between Perishing & justifying; as also between condemning and justifying, Rom. 8, 33. and especially, by that place, in Acts Chapt. 13, 39 From all things from which ye could not be justified etc. where the word can have no other sense, but [Absolved.] Note further, there is a legal justification, and an evangelical. The latter, is by Christ through Faith: the former, by keeping the law perfectly. For the end of the Law is not knowledge, but practise to make the creature wholly conformable to the Creator, therefore it must justify the performer. Of this justification Legal, Paul now entreateth. Tim What was the lesson taught from hence? Silas That the Law absolveth a man, giveth righteousness and eternal life to them, which by their own strength, do perfectly keep the Law, and not to them which only know and profess it. Tim. What belongs to the perfect keeping of the Law? Sil. Three things: First, that all be fulfilled, without failing in one jot. Secondly, that it be kept all our life long, even to, and even in the last gasp. Thirdly, that it be kept in perfect manner, with perfect love of God and our neighbour. Tim. Doth the Law reward with life eternal, those which thus keep it? Silas It doth so, by reason of the covenant which God hath made, Do this & live, Leuit. 18, 5. Tim. Can any person thus perfectly do the Law? Sil. None save 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 every thing transgress 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, sin still striving against grace; whereof it follows, that none can challenge at all life eternal, by the Law or the works thereof, as they be done by us. Tim. What is the Objection of the Gentiles? Sil. They might allege, that they had wrong done them to be condemned, seeing they wanted the Law of Moses. Unto which objection the Apostle doth answer, that though they lacked Moses' law, yet they were not altogether without a Law; First, because that they did such things as Moses' Law required to be done. Secondly, because their thoughts excusing them in their well-doing, and accusing them in evil doing, did witness they had a Law, even the Law of Nature, though not the Law of Moses? Tim. What is it to do such things as be 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 do good things, as to relieve the poor, to help the helpless, to speak truth, etc. Thirdly, in matters of policy, to punish vices forbidden, and to do good things commanded, by good laws to restrain from evil, and to constrain to good. Tim. Did the Gentiles all this? Sil. They did so, as it is manifestly known 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 refer their doings to God's glory, but to the pleasing of themselves. Thirdly, they lacked a pure heart, which is the fountain of all well-doing. Tim. What is meant thereby, That they are a Law to themselves? Sil. That they see in themselves by the light of reason, what they should do, and what they should not do. Their inward conscience, is instead of a Law commanding virtue, forbidding vice, telling them that God must be honoured, Parents obeyed, their neighbour not hindered. DIAL. X. Verse 15. Their Conscience bearing them witness, & their thoughts accusing one another, or excusing. Tim. WHat is the drift of this Scripture? Silas To prove by the internal testimony of their Conscience, that the Gentiles were not without a Law, as he had before confirmed it by an external way of their doing some good things. Tim. What things are to be noted here 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 bear witness, therefore it is called [Conscience] because it knoweth with another: it doth bear witness first of our estate, wherein our persons stand with God, that is; whether we are in the favour of God or no, as Rom. 8, 16. The spirit doth witness unto our spirits, that we are the sons of God, Also by the example of Paul, Ro, 8, 15. & 2 Cor. 5, 5. and of Cain, Gen. 4. Tim. But David thought himself cast out of God's favour, when he was not, Psal. 77, 7. So did job. Sil. It is true, in time & pang of some grievous temptation, or if the conscience be feared; also when it is asleep or benumbed, it doth fail in giving testimony of our persons. Secondly, it doth bear witness of our life and actions. Tim. What is the testimony that the Conscience giveth of men's actions? Sil. Before they are done, it witnesseth & admonisheth us; or when we shall do them how good or evil they be. After they are done, it tells us what we have done, that is; when we are about to do or say any thing, the conscience telleth whether it is good or evil, whether we please or displease God in it. Example we have hereof in David, who when he was shut up in the Cave with Saul, David's Conscience told him aforehand, that he should do ill to do violence to Saul, Sam. 23, 6. Also Joseph's Conscience told him before hand, that he should do ill to consent to his Mistress, Gen. 39, 9 Also Rebeccahs' Conscience did witness, that it was a good work to preserve her two sons, Gen. 27, 42. Tim. Doth not the Conscience err sometime in giving testimony touching actions? Sil. Yes it doth, because it is defiled with ignorance and superstition. Therefore in this case the erring conscience ought to be reform by the word, but till it be reform, it must be followed and obeyed, as appeareth by Rom. 14, 21. 1 Cor. 8, 10. Tim. What witness doth the Conscience hear after the action done? Silas It certifieth us and witnesseth to us what is done, and what is not done; the reason of this is because there is in the Conscience a power observing and remembering all that passeth from us in thought, word, or deed, as may appear by the example of Joseph's brethren, also of judas, and of every man's experience. Tim. What be the effects and works of the Conscience? Sil. To excuse us when we have done well, whereupon ariseth joy: and to accuse us when we have done ill, whereupon ariseth grief and fear; it accuseth us in all things done against Conscience, because it striketh us with terror and sorrow, but in honest actions which agree with nature it doth excuse us. Tim. What may be the meaning of that he saith, our thoughts accusing or excusing one another? Sil. It is not so to be understood, as though the thoughts themselves were at civil war, striving 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 unto divers persons, as that some thoughts should accuse unbelievers and wicked men which are to be punished; and other thoughts should excuse believers and godly men who are to be saved: but it must be meant of the change and turns which our thoughts have in accusing or excusing our own deeds and words, as they shall fall out to be well or ill spoken or done, so our thoughts do either acquit them or condemn them. And this testimony which the Conscience of men beareth by accusing or excusing, according as the things committed are good or evil, it pleaseth God to keep and maintain it in every man's heart for two special purposes, not only that there might be a constant difference between men and beasts, but also for to be an aid and help unto men, the better to search out our Creator, to conserve human society, to leave the unrighteous without all apology and excuse in the day of the Lords judgement; and namely, to take away all pretence from Pagans and such as be without the Church, to whom their very Conscience shall be sufficient to bear witness against them unto their condemnation, though they never had either Law or Gospel. Tim. What are we to learn from all this? Sil. That it behoveth us to hearken to the direction of the Conscience. Secondly, to labour to have 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 unfeigned confession and forsaking of known sins. DIAL. XI. Verse 16. At that day when God shall judge the secrets of men's hearts according to my Gospel. Tim. WHat is the drift of this Text? Silas. To cite all men, both jews and Gentiles before God's tribunal seat, as guilty of his judgement: it concludeth his tract touching the righteous judgement of God in taking revenge of the wicked. Tim What be the parts of this Text? Sil. Four; First, that there is a day appointed for he judging of all flesh. Secondly, the judge, who is both Sovereign (God) and Deputy (Christ jesus.) Thirdly, the things that shall be judged, (the secrets of men.) Lastly, that this Doctrine is a part and principle of the Gospel, and as certain and sure as that Paul taught it in the Doctrine which he delivered in his Sermons and Epistles. Tim. What may we learn concerning the day of judgement? Sil. Two things: First, that it is so certain that it will come, that nothing is or can be more certain; the reasons hereof are these: first, God's decree which hath appointed it by an unchangeable will. Secondly, the truth of Scripture, revealing it in most plain and innumerable places. Thirdly, the evidence of reason demonstrating it, as above, and the fear of our Conscience for secret sins convincing us of it. Tim. What use hereof? Silas. Fourfold: First, the summoning of the wicked to repentance, Acts. 17, 30. Secondly, the confirming such in their duties as have repent, 2. Cor. 5, 11. Thirdly, it teacheth patience, because there will at length undoubtedly be an end when the good shall be rewarded. Lastly, Charity towards our brethren, Rom. 14, 13. Tim. What was the next thing? Silas. That this day is uncertain to us when it will come, as appear by the testimony of the Scripture, as Math. 24, where the uncertainty of this day is set forth by these and such like similitudes, as of a These in the night, of travail falling upon a woman, of a householder coming from a marriage. God would have this day unknown to us, to warn all to be watchful, that is; to live so carefully every day as we would do upon our judgement day, because every day may be that day for aught we know. Tim. What hindereth the coming of that day? Silas. Only the accomplishment of the elect, which may be done in a short space. Tim. Shall not the jews be called first? Silas. So it verily seemeth, Rom. 11, 24, 25, 26, 27. etc. but they are part of the elect, whose calling may speedily be performed and wrought. Tim. Who is the Sovereign judge? Sil. God, by whose authority the judgement is to be held: first because he alone seeth the secrets of men. Secondly, he alone can open the book of the Conscience. Thirdly, he alone can raise the dead. Lastly, he alone can execute the sentence; all which should work great fear of offending him, and continual care of well-doing, 2. Cor. 5, 7. Tim. But the Scripture saith of Christ, that he shall judge the world as he is man, Acts 17, 31. how then shall the Saints judge? 1. Cor, 6, 2. Silas. Christ shall pronounce the sentence, Mat. 25. but the Saints shall judge as assistants to Christ, and approvers of his sentence. The consideration whereof should breed terror to the wicked, that he whom they have despised shall judge them: and matter of comfort to the believers, that their head and Saviour shall be their judge. Tim. What shall be judged? Sil. Secrets of men, by which is meant all inward thoughts conceived in the heart, all hidden affections seated there, and all outward deeds closely carried from the knowledge of the world, and done in dark or remote places. Tim. What should this teach? Sil. To have a great eye even to our thoughts and affections, that they be such as shall agree with Gods will. Secondly, to do nothing but that we would have all the world to know; for God who seeth all, and shall judge all, is greater than the world, and will open all to the world. Tim. Why is the judgement a part of the Gospel? Sil. First, because it stirreth to repentance which belongeth to the gospel. Secondly, it teacheth charity and patience, two parts of the gospel. Thirdly, it bringeth perfect deliverance and redemption from all sin and misery; which is the matter of the gospel: or else the meaning may be, that Christ shall give sentence according to the doctrine of the gospel already published. john 3. 16. 17. 36. DIAL. XII. Verse 17. Behold thou art a jew, and restest in the law, and gloriest in God, and knowest his will: and triest the things which differ, in that thou art instructed by the law. Sil. WHat is the drift of this Text? Sil. To convince the jews as guilty of sin and damnation, as before he had done by the Gentiles; and so to drive them both to seek their justice, not in their own works, but in Christ Jesus alone. Tim. What order doth the Apostle keep in this part of his treatise? Sil. He doth these three things. First, he rehearseth seven privileges or benefits of God towards the jews, to the chief whereof, even to their Doctors he directeth his speech. Secondly, he reproveth their unthankfulness in the abuse of these benefits. Thirdly, he answereth their objection about circumcision, and showeth which is true circumcision, and which be true jews, which be otherwise. Tim. What was the first benefit which they might pretend for their immunity, why they should be exempt from the severe judgement of God? Sil. That they were called jews, which was an honourable title and noble, as now it is to be called Christians; but they were not such as they were and would be called; which showeth us, that truth may be severed from titles: and that glorious names through the wickedness of such as bear them, may become most odious and infamous. Tim. What was the second benefit? Sil. That they had the law and the service of God prescribed them by it; this benefit appeareth to be great, by Deut. 4. 7. 8. And Psal. 147. 19 20. But their abuse about it was, that they rested and contented themselves in the reading, knowledge and profession of the law, also putting their trust therein, and proceeded not to practise and obedience, to walk in the statutes which they understood and professed. Tim. What was the third benefit? Sil. That the true God was their God, and made a covenant to take them to be his people, this was a marvelous great benefit, the profession and dignity of the covenant, 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 advance his glory, by godliness of living. Tim. Tell us what the fourth benefit is? Sil. It is the knowledge of God's will; this appeareth to be a precious benefit by these reasons. First, because knowledge is a part of God's image and of Christ's kingdom. Coloss. 3. 10. Secondly, it is to the mind, as the eye 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 merchandise, Prou 3., 14. Fourthly, it maketh one man to excel another: but herein they abused their knowledge, both for that knowing the will of GOD they did it not: and also because being severed from love of God and their neighbour, it made them swell. Tim. What is the fifth benefit? Sil. Trial of things which differ: these words, they have another reading; as thus, Thou allowest of things which are excellent. If we take the first reading, than it hath this sense; that the jews had such a degree of knowledge of God's will, at least in their own persuasion, as they could discern between good and evil, between truth and errors. Phil. 1. 7. 8. But if we take the second reading, than the sense will be this; that they by their knowledge, not only 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 balance together, 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 less he neglect a greater, or hinder one duty by another; as to be collecting for the poor, when they should attend the word; or to be busy in reading and private prayer, when they should be given to public devotion. Tim. Come now unto the sixth privilege spoken of in this Text, and tell what instruction is that he 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 understand the principles thereof. Tim. What is the manner of Catechising instruction? Sil. By questions and answer, as Math. 16. 13. 14. and Acts 8. 30. 31. Tim. What difference is there between Catechising and Preaching? Sil. The one is short, the other is a more large treatise; the one belongs to weak ones and beginners, the other to all, both strong and weak: the one is as the laying of a foundation, the other is as a building up to perfection: the one is redelivered, the other not. Tim. How ancient is this exercise? Sil. Very ancient, practised before the law by Adam Gen. 4. also 18. and Abraham; under the law by David; and in the time of the Gospel by Christ and Paul, as Heb. 6. 1. 2. Math. 16. Tim. How may it appear that there is a necessity of this duty? Sil. By the commandment, Deut. 6. 7. also 〈◊〉. 6, 4. Secondly, because this kind of instruction is compared to milk, 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 Satan maketh to this work. 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 utility and profit of Catechising? Sil. Manifold, first it prepareth unto ripeness in knowledge. Secondly, it enableth to discern truth from error. Thirdly, it fitteth for the receiving of the communion. Fourthly, it causeth Christians to hear sermons more profitably: as by taking in milk, children are at length made able to bear strong meat. DIAL. XIII. Verses 19 20. And persuadest thyself, that thou art a guide of the blind, a light to them that are in darkness: a teacher of the ignorant, an informer of them that lack discretion. Tim. WHat was the drift of these words? Sil. To show the pride and vanity of the 7. Privilege: The chair of Moses, and an heap of titles. jew, even of their chief Doctors, despising all other people, as babes and idiots, in comparison of themselves, yet they had no sparkle of sound knowledge in them, but were as bladders full of wind. Tim. What especial things were learned out of this Text? Sil. That ignorant and unlearned persons, are likened to the blind, and to such as be in darkness: for whether by (blind) we understand Gentiles or vulgar jews, the unskilful be meant here. Tim. Whereof did this put us in mind? Sil. Of sundry and very profitable lessons: first, that ignorant persons see not their way to heaven, as blind men see not their earthly way. Secondly, as blind persons are soon misled from the way, so are ignorant persons soon seduced. Thirdly, as we pity the blind, so we are to pity the ignorant. Fourthly, as we are ready to lead the blind in their way, so we must do towards the ignorant. Fiftly, as they in darkness and blindnesle are in danger of taking bodily harm, so are the ignorant in danger of spiritual hurt, by falling into sin and errors. Sixtly, as the blind have no comfort of the Sun, so neither the ignorant have any comfort of the word whiles they remain such. Tim. What other things were learned out of this text? Sil. That teachers are called guides and lights, and should be able to enlighten others; though these meant here by our Apostle, were nothing less than such in truth, whatsoever boasts they made, delighting to be called masters, Rabbi, Teachers, Scribes. Tim. Whereof did this admonish us? Sil. Of divers good instructions, as first that there is a necessity of teachers, as of guides in our journey to heaven. Secondly, that teachers ought to have more skill in God's matters then the hearers; as a guide ought more perfectly to know the way, than the party guided. Thirdly, that hearers ought to love and recompense their teachers, as travailers do their guides. Fourthly, that great is the loss of skilful guides and lights, it is as the falling of the light and stars from heaven. Lastly, that great is their unthankfulness, which do abuse their teachers, as if one should 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 thyself, noting to us that they were such in opinion, rather than truth; being puffed up with the vain persuasion of great knowledge. Tim. What is that that pride works in men? Sil. It causeth them to be puffed up through the knowledge of God's word, & to persuade themselves, to be what indeed they are not. From whence proceedeth these two things, first a contempt of others which have less knowledge. Secondly, an envying of such as are praised above them, for greater knowledge. Tim. What remedy for this disease? Sil. First, to consider that our knowledge is the gift of God. Secondly, to think that the more knowledge we have, the more we are indebted to GOD, and have the greater account to make. Thirdly, that others excel us as far both in knowledge and other gifts, as we can excel our inferiors in knowledge. Fourthly, that our knowledge is joined with great ignorance, and with many other wants and deformities. Fistly, that the abuse of our knowledge by pride, is oftentimes grievously punished of God, with heresy and profane life. Sixtly, that when our knowledge is through love applied to profit others, it is much increased through God's blessing. Tim. What is meant by the form of knowledge? Silas. An appearance and show of knowledge, with an opinion, that they could infuse that knowledge into others. DIAL. XIIII. Verse 21, 22. Thou therefore that teachest another, dost thou not teach thyself? Thou that sayest steal not, dost thou steal? Thou that sayest a man should not commit adultery, breakest thou wedlock? Thou abhorrest Idols, and yet committest Sacrilege. Tim. WHat is the drift and matter of this Text? Silas. To show how the jews abused and reproached the name of God by their evil life, & were very hypocrites, their manners not being suitable to their teaching and profession, not doing 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 jews by their sins (which they did contrary to their knowledge) did dishonour God, and therefore were far off from true righteousness: this reprehension is set down by Interrogation or Question, the better to affect them with shame, and pierce their dull and hard hearts, which would hardly be moved with soft and gentle words: as if he should say, Dost thou not blush to neglect thyself, when thou directest others? Tim. What is the matter of this Reprehension? Sil. It is either general or particular; generally, he reproveth them for doing such faults as themselves blamed in others: also, for leaving undone such duties, as they did commend to others. Tim. What is it to teach others, & not to teach ourselves? Silas. To teach others, is to give others good instruction what to do, and what to leave undone; and not to teach ourselves, is not to follow the same instruction in ourselves, nor to be examples of our own instructions and lessons. Tim. How many sorts of men are reproved by this? Sil. Three sorts: First, such as are merely ignorant, who know so little, that they can neither teach themselves nor others. Secondly, such as for their knowledge can and do teach themselves; but for lack of utterance they cannot instruct others. This is a fault in some Pastors. Thirdly, such as have skill to teach others, and do it in a good measure, but themselves for lack of application, have no profit to amendment of their own life: this is the fault both of evil Pastors and evil 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 have knowledge to see what is good, but lack grace to make use of it to themselves. These men are great Hypocrites, & be under fearful judgements, Math. 13, 14. Acts 28, 27. they pull down with one hand, what they built up with the other. Tim. What is it that he doth particularly reproous in the jews? Silas. The breach of the eight commandment, which forbiddeth theft or stealing, which even their Priests 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 use of the word) is a secret conveying from other men their goods, without their knowledge or leave. Of this theft there are two kinds, either it is of persons (that is called man-stealing,) or of things. Tim. What are the things that may be stolen? Silas. They are either holy, profane, or common: to steal holy things it is Sacrilege, when things appointed to an holy use, are turned to a private use. Also, the stealing of common or profane things, is either by taking away the goods of private 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 any way done to others, in that which by right is due unto them, yea, all desire of other men's substance is theft; & when theft is thus taken, many other sins will come under it; as first, all withholding from others things found or committed unto our trust, is theft. Secondly, when things borrowed are never paid again, or be worse at the returning, then when they are borrowed. Thirdly, things sold by false weights or measures. Fourthly, the uttering bad wares instead of good. Fiftly, the overprizing of our Wares. Sixtly, the buying too cheap of such as are driven to sell. Lastly, all fraud and deceit in bargaining. Moreover, to keep back Servants wages, and to fail of doing towards others that duty which by our place we are bound to do, as in Ministers, Magistrates, Masters, Servants, etc. Tim. What do ye call Adultery? Silas. It is the uncleanness between married persons when they forsake their own bed. This uncleanness is only named in the Law, because it is the most common and most odious uncleanness. For the Holy ghost, Pro. 6, 30, 31. doth detest it more than theft, as the greater sin, and maketh an Adulterer worse than a thief. Such were the sons of Ely, 1 Sam. 2, 22. & those two false Prophets, whom the King of Babel burnt, and many Popish Monks, Friars, and Priests, which cry out in the Pulpit against uncleanness, yet greedily commit it. Tim. What do ye call Idols? Sil. Images either of false, or of the true God, even all religious Images forbidden in the Law. Tim. How may it appear that it is unlawful to have the Image of the true God? Silas. First, the Law forbids it expressly, Deu. 4, 16. Secondly, the Israelites made an Image of jehovah, and were punished, Exod. 32, 4, 27. Thirdly, it is a dishonour to God, being immortal and invisible to represent him by a visible and mortal thing; as they diminish the majesty, so they deprave the worship of God. Tim. What else was contained under Idols? Silas. Any thing whatsoever we love and honour as God. Thus money is an Idol to the covetous, pleasure to the Epicures, honour to the ambitious, Philip. 3, 19 Col. 3, 5. Tim. What call ye Sacrilege? Sil. It is a sin committed about holy things, or things appointed unto an holy use, as one would say a sacred theft, because things given to superstitious uses, aught by the Magistrate to be abolished after the example of josiah? Tim. What do ye call holy Uses? Sil. Such as any way belong unto the Service of the true God, as Churches, Tithes, Communion Table and Cup, Pulpit cloth, Lands, Books, and such like: the Priests which by covetousness spoiled the Oblations, were culpable of Sacrilege. Tim. When is Sacrilege committed about these holy things? Sil. Either when public persons for private lucre, do convert these things to their own uses: or when private persons without public authority do violate them, by applying them to their use. This sacrilegious sin is worse than theft, for Sacrilege is (as it were) a robbing of God, and a spoiling of him, as Malachy in his first chapter speaketh. Tim. By what other way may we perceive the heinousness of this sin? Silas. By considering the judgements of God upon such as were guilty of it. Examples we have in Achan, who stole holy things, and was stoned, josh. 7, 1. Ely his sons for Sacrilege, both killed in one day, 1 Sam. 3, 13. Ananias and Saphirah for this sin, were both suddenly strooken dead. Tim. What other things were taught here? Silas. That it is a mark of an Hypocrite to abstain from some gross sins, and yet to live in other sins as foul. Secondly, to do the same things which commonly he reproveth in others. Thirdly, note that Paul joineth Idolatry and Sacrilege, not as opposites, but as things near of kin. For, every Idolater is a sacrilegious person, for he doth enormously profane the holiness 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 dost thou dishonour God? As it is written, The name of God is evil spoken of amongst the Gentiles; Or, blasphemed through you. Tim. WHat is the Sum of this Text? Silas. To show, that the jews are not righteous by their works, seeing their works were such as did dishonour God. Secondly, the co nfirmation hereof 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 vain and foolish glorying. When knowledge and professio n is severed from the practice of the law, it is ridiculous to glory in such knowledge of the law is not only vain and to no use, but tendeth to more grievous condemnation, for he that knoweth his masters will, and doth it not, shall be beaten with many stripes. Tim. What is it to break or transgress the Law? Sil. It is a speech borrowed from earthly things, the Law being compared to a bound or Land mark, because it should keep our heart, and all our thoughts and affections in due compass. Tim. How many things are here signified by transgressing the Law? Sil. Four things: First, to do evil things forbidden in the Law. Secondly, to leave undone good things commanded in the Law. Thirdly, in the manner of doing things commanded to fail, and in the end by not doing them from perfect love unto God's 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 himself, whose honour cannot be increased nor lessened; but in respect of men By evil living & by giving occasion, they blasphemed God. who take occasion from the evil life of God's people, to speak evil of God's 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 evil Children discredit their Father, so it is a discredit to God, that they which are called his children, should do evil and live unrighteously. Also in every transgression, there is a contempt of divine Majesty, directly or indirectly, which is a dishonour to God. Tim. What should this work in us? Sil. A wonderful care to avoid all open disobedience to God's law, because it doth not only offend and displease God, but exceedingly turn to God's dishonour: for God's honour is a greater matter than our own salvation; better it were that all men were destroyed than God should be dishonoured. Again, men were created unto the honour of God, not to his dishonour. This consideration hath kept many of the servants of God from sinning; for this cause David would not hurt Saul when he might, because he would not dishonour God by doing evil: joseph 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 objection, We mean not to dishonour God, whose law we teach and proclaim: yes, saith Paul, he is dishonoured by your deeds, amongst the nations, as scriptures foretold. Tim. What is the meaning of these texts? Sil. They be a prophesy to foretell, that in the days of the Messiah, the wickedness of the jews should be such, as should be a great scandal to the Gentiles, and move them to reproach the name of God, measuring him by the manners of his people: the Apostle therefore doth cite these prophecies, to strengthen his reprehension, and to stop the mouth of the jews, which else would have stood upon their own innocency, and deluded his own affirmation; whereas now there is no place left for complaining, or starting back. Tim. What is meant here by the name of God? Sil. Either God himself, or else his doctrine and religion; because by these, God and his will are made known to us, as men are known by their names. Tim. What signifieth blasphemy? Sil. Reproaching, evil speaking, railing, contumely, when aught is taken from God which is his due, or any undue thing is attributed unto him. Tim. What were the lessons taught from hence? Sil. First, that wicked men take occasion from the faults of God's people, to speak evil of God himself, and of his holy worship. Secondly, that it is a grievous thing to prostitute the name of God to be dishonoured by his enemies, and that we are bound to have more care of God's glory, than our own happiness. Lastly, that therefore it behoveth all God's people to have a great care of their conversation, that it be not only upright in the sight of God, but also honest and unblamable even before men. DIAL. XVI. Verses 25. 26. 27. For circumcision verily is profitable if thou do the Law, but if thou be a transgressor of the Law, thy circumcision is made uncircumcision: therefore if the circumcision keep the ordinances of the law, shall not his uncircumcision be counted for circumcision: and shall not uncircumcision, which is by nature if it keep the law, condemn thee which by the letter and circumcision art a transgressor of the Law? Tim. HOw doth this text hang upon the former, what coherence hath it, with the precedennt verses? Silas. Unto the forenamed pretext of the jews, who by the dignity of of Moses law and the covenant thought to be privileged, and that they should not together with the Gentiles be condemned: he now addeth a new excuse from the prerogative of Circumcision, which was no idle and empty Sacrament but an effectual seal of that league of grace which God had stricken with his people: and this Paul denieth not, but granteth the excellency and efficacy of this sacred sign, especially on God's part who gave it as a seal of his free promise; but on the people's behalf which did not join obedience with circumcision, it was of no more profit to them then if their foreskin had never been cut off. Upon this occasion Paul doth put a difference between that circumcision which is available and heathfull, and that which is not wholesome, also between a true jew and one which is counterfeit, in show and name only; and this is the sum of the verses which follow to the end of this second Chapter. Tim. What is the drift of this Text? Silas. To reprove the great folly of the jews, who being breakers of the law, yet held themselves righteous and acceptable to God, because they were circumcised: unto whom the Apostle replieth, that there was no power in circumcision to make wicked men accepted of God, and therefore a jew being a transgressor of the law, was no better than a Gentile that lacked circumcision, if he were a doer of the law of Nature. Note that he speaks 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 gave unto Abraham for him and his seed. The outward sign of this Sacrament, was the cutting off the foreskin of the flesh upon the eight day. The thing signified hereby, was the grace of the Conenant, standing in reconciliation with God, and newness of life. It consisted of a reciprocal promise, GOD promised pardon and grace, the people promised faith and obedience, Gen. 17, 1, 2. Tim. Upon what things or in what respect was this Sacrament profitable to such as did keep the law by performing moral obedience unto God? Silas. In these respects: First, it did serve to distinguish God's people from all other people. Secondly, it did serve as a Seal to assure them of the forgiveness of their sins and of God's favour Thirdly it did admonish them of their duty, that they must abandon all sinful and wicked desires and affections, and remain holy to God. Lastly, it was an instrument of the Holy Ghost, to the mortification of sin. Tim. What was further taught from this, that he saith Circumcision was profitable? Sil. Namely to grant and yield unto any, with whom we have to do in causes of Religion, what is in reason and truth to be yielded. Tim. What was learned from this, that he saith Circumcision profiteth him that is a doer of the Law? Sil. That the fruit and profit of sacraments dependeth upon the faith and godliness of the receivers, and not upon the action done and the word spoken; for sacraments they do not make a wicked man righteous, but he that is already righteous, they confirm him in his righteousness, and increase graces given: but as for wicked men, neither sacraments, nor any other external thing can profit them, whilst they live wickedly without faith and repentance. Tim. Then sacraments have not grace enclosed in them, as the virtue of healing is enclosed in the medicine, nor do not regenerate, justify and save men by the very work done? Sil. No verily, but all their virtue is from God, who at his good pleasure, maketh them profitable to his children which fear him, and receive them duly, walking before God, and being upright. Tim. But sithence none are so upright 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 unto any? And then in vain were they ordained? Sil. This Text which saith (Circumcision is nothing to such as keep not the Law) speaketh of impenitent transgressors, such Hypocrites as do sin and continue in their sins without any godly grief for their falls, 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 transgress the law by infirmity against their own purpose and resolution, being heartsorry upon their disobedience once espied, groaning with unfeigned sighs for the offence of God thereby, and endeavouring to arise by repentance; such have fruit by the holy Sacraments, because they stand to the condition upon which the force and benefit of the Sacraments do depend. For they keep the Law, though not in their own person, yet in Christ in whom they believe, and for whose sake their daily slips and faults of frailty are not imputed, Christ being made to the faithful the end of the Law for righteousness, Rom. 10, 4, 5. of which righteousness, as Circumcision to Abraham and the godly Fathers before Christ, so Baptism & the lords Supper since Christ his coming, be seals assuring unto the godly Believers, their justification with God by faith in Christ. Whereas to the unfaithful & wicked livers, they are utterly void and of no force, except it be to seal up their just condemnation, and to be a witness against them. Sil. How do you prove that godliness is required in them that shall profitably receive the Sacraments, and that to ungodly men, they are vain and of no use? Tim. By 1 Corinthians 11, 24. the end of their examination, is to find faith and repentance which wicked persons do want; Also by the example of judas, and of Simon Magus, and by infinite testimonies of holy Scripture, namely by this Text, which unto the promise of grace on God's behalf, mentioneth on the people's 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 do believe the promises of the Sacrament? Silas. manifold and very great: First, it stirreth up and strengtheneth faith in the forgiveness of our sins by Christ, and so knitteth us more straightly unto God the Father by him. Secondly, it kindleth our love unto God. Thirdly, it kindleth our love one towards another. Fourthly, by it God mortifieth and killeth our corrupt lusts. Fiftly, it increaseth hope of heavenly glory in the faithful. Lastly, it provoketh thankfulness & praise to God for all his free mercies by Christ jesus. DIALOGUE XVII. Verse 28, 29. For he is not a jew which is one cutward: neither is that Circumcision which is outward in the flesh; but he is a jew 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 jew, and what is true Circumcision; and who is the false jew, and counterfeit Circumcision. Tim. What is false Circumcision, and who is a false jew? Also what is true Circumcision, & who is a true Iew. Sil. The false Circumcision is that which is outward only 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 jew outward? Silas. That is outward Circumcision, when the foreskin of the flesh is pared away without any mortification of sin; and he is an outward jew which is one by profession only, and before men, without any inward renewing of his mind by the spirit of God, working Faith and conversion of the heart unto God, which was the thing promised on the part of the Circumcised. Tim. Let us hear now more fully the difference between 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 will rehearse in order. First of all, the true Israelite loves God for himself. The counterfeit loves God for his benefits; the one loves the word, because it is his word, & the food of his soul; the other, because of knowledge, which delighteth him, which is a natural thing. The one loveth Gods Children, because they belong to God; the other, loves them for some carnal respect, as for profit, credit, kindred. The true Israelite seeketh the praise of God, the false, praise and reputation of the world: the one desires chiefly to have himself and his doings approved of God, the other chiefly desireth this, that he and his works might be seen of men. The true Christian looketh as much to the manner of doing, as to the work done, so doth not the Hypocrite, he looks to the act only, being careless of affection. The one doth rather desire to be, then to seem to be; the Hypocrite is quite contrary. The one cleaveth to the Lord with purpose of heart: the other is wavering and unstable. The one is led to good, or to shun evil, with regard of favour or fear; the other, that he may please God. The one complaineth of his infirmity, rather than he will praise his good deeds; the other, delighteth to hear of his own good doings. The one saith little, & doth much; the other doth little, and talketh much. The one doth cloak bad actions with good pretences, so will not the other. Tim. What further observations and instructions from this Text? Silas. First, upon this text is grounded the distinction of the inward and outward Sacrament. Also of the visible and invisible Church. Secondly, that as every Sacrament Some do receive the Sacrament and the thing: some the Sacrament and not the thing, & some the thing, and not the Sacrament. hath a Sign and a thing signified: so these two are ever joined in the right use of the Sacrament: the one taken outwardly by the sense; the other, inwardly received by the spirit. Lastly, that grace is not tied unto the Sacrament, which some have without grace; and the benefits promised, the thing of the Sacrament, is separate from the sign, unto all believers. CHAP. III. DIALOGUE I. Verse 1, 2. 1. What is the preferment of the jew, or what is the profit of Circumcision? 2. Much every way because unto them of trust, was committed the Oracles of God. Timotheus. IN few words lay down the sum and order of this third Chapter. Sil. The Apostle still goeth on, to prove the jews to be guilty through sin, of God's wrath; that whatsoever prerogatives they had on God's part to grace them, yet because of their unbelief and other transgressions, they were no more just before God than the sinful Gentiles, as he confirmeth by sundry authorities divine, out of the Prophets and Psalms; whereupon he inferreth, that by the works of the Law, none be justified in the sight of God; and so at last concludeth demonstratively the main and principal proposition of this Epistle, that all elect sinners, be they jews or Gentiles, are justified without the works of the Law, by the faith of Christ. Touching the general parts of this Chapter, they be these three. First, is a confutation of divers cavils and calumnious Objections, which the jews might move on their own behalf, out of such things as Paul had written, until verse 9 The second, from the 9 Verse, unto the 21. wherein he both propoundeth & proveth the quality both of jew and Gentiles, in the case of sin and damnation. In the third and last part, he inferreth, and by unanswerable reasons demonstrateth this affirmative proposition [All men be justified by faith,] from verse 21. till the end of the Chapter. Tim. What is the drift of this present Text? Silas. To bring the jews the better to the sight of their own sins and wretchedness, by answering such things as they objected for their own defence. For, it might trouble them (which the Apostle wisely foresaw) to hear Paul so extenuate Circumcision, and other privileges. Tim. What is the first Objection, and how doth the Apostle answer it? Sil. The Objection is this: If notwithstanding Circumcision yet the jew and Gentile be alike sinners, and miserable; wherein then is the preferment of the jew? in what doth he excel the Gentile? For, it were absurd and injurious unto God himself, to equal the Gentile unto the Iew. To which the Apostle so answereth, as leaving them equal for guilt of sin, yet he giveth to the jew his prerogative. 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 yield to their own conviction and condemnation. Secondly, that men naturally do affect excellency, to be thought better than others. thirdly, that such Ceremonies as men are accustomed to, they cannot abide to have them reproved. And add this as a fourth, That Preachers must wisely prevent and remove what may be scrupulous to the weak, or occasion of slander unto the malicious persons. Tim. What did we learn of the answer? Silas. The Wisdom of the Apostle, who in reporting the preferment of the jews, doth not only stand upon the virtues of the jews, but-onely reckons such things as were meet, and belonged to God, being his benefits, lest they should be proud. For he doth point at many things, in that he saith, [Much every way] yet mentioned only the Oracles of God, as the chiefest of his savours, which is signified by the word [First,] noting not an order, but the dignity of this privilege, as general, containing the rest; and most excellent, surpassing the rest. Tim. Whence did he fetch this word [Oracles?] Silas. From the Gentiles, who use to call the answers which were given by Apollo at Delphos, by the name of Oracle. Tim. What did this teach? Sil. That we should not put Religion in words, when we may use them without any wrong unto the truth. Tim. What is meant here by the Oracles of God? Silas. All the Scriptures of the Old Testament, both Mosaical and Prophetical, but especially, the free promises of grace and salvation by Christ. These Oracles were committed to the jews, not as another man's thing laid to pledge, but as their own treasure to be enjoyed for their use, to instruct and comfort them, if they could have used it well. Howbeit through their own fault, they served not to this end, and so they lost the right of this prerogative, so as it nothing profited them. Tim. What instructions were given from hence? Sil. Three, that to have the word of God amongst us, is the greatest privilege and savour that God giveth to any people, because hereby God's counsel for our salvation is revealed; and men are called to the kingdom of heaven, and to other favours concerning the life to come: therefore we ought to esteem and love the word above all other things, because God will not let the contempt of such a precious treasure go without revenge. Secondly, we learn that it is a sign that God maketh high account of that people to whom he doth of trust commit his word, which should work in us great care of thankfulness to God, with study and an earnest desire of pleasing him. Thirdly, we learn that the office of the Church toward the word, is to be a keeper of it, for it is of trust committed to us as a jewel to be kept: the duty of the Church herein doth consist in four particulars. First, to interpret and give the true sense of the word. Secondly, to sever it from all false and bastard Scriptures. Thirdly, to propound fondly the doctrine of the word to the Children of the Church. Fourthly, to preserve the doctrine uncorrupt, and to punish such as deprave it: and herein the jews acquitted themselves well, for they safely kept the scriptures from falsity and corruption even to this day; and in the days of our Saviour, when many other faults both in manners and doctrine were laid to their charge; yet they were not charged with depraving the word. DIAL. II. Verse 3, 4. For what though some did not believe, shall their unbelief make the faith of God of none effect? God forbid. Tim WHat then is the sum of this Text? Sil. An answer to a new objection of the jews, which was this, that the Oracles of God were in vain committed to the jews, and that God did delude his people with empty promises; seeing many of them did not believe God's word and promises: unto which the Apostle answereth, that the unbleefe of men cannot change the truth of God, seeing it is God's property to be true, whereas all men are liars naturally; which constancy of God in his truth, he proveth by testimony of the Psalm 51. 4. Tim. Expound the words contained in the objection, to make a way thereby unto 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 gave his people, there passed a mutual covenant, God on his part promising grace and life, the jews on their part promising faith and obedience, though they proved perfidious and disobedient: why should this derogate from the truth of God? Whereas he sayeth (some,) this word distinguisheth the holy and believing Fathers, from the multitude of unbelievers: so than albeit the greatest part were perfidious, and gave no credit to these Oracles which God had left with them, of credit and trust, to be both preservers and dispensers of them: yet also there was still in that people such as were elect and faithful, in respect of whom the promises were not frustrate and void. By (unbelief) is meant here not only their not believing the things promised by God in his word, but withal their rebellion in falling from God and his true worship, unto Idols and vanities: and by (faith) understand the fidelity of God, or his constancy in keeping his word and promises, as the Heathen Orator hath described faith to be a constancy and truth, in observing sayings and covenants: and herewith agreeth the notation of the word (fides) quia fit quod dictum est. For this faith to be of none effect, is as much as to be void and unsulfilled; as who should say, shall God be held unconstant and spoiled of his truth, for the infidelity and perfidiousness of men? This introgation hath the force of a negation, it is as if he said: No, it is not so, because whiles many were unbelievers, yet not a few there were to whom God fulfilled his faith and truth, even to so many as brought with them the condition of obedience. Tim. What learned we out of the objection? Sil. Sundry things, first, all that have Gods Oracles, and hear and read them, do not believe them; because it is not in themselves, who are all alike unable to believe, but in God's purpose, who hath ordained some to faith; and not othersome. Tim. What is the use of this? Sil. That such as do believe, should herein acknowledge the free mercies of God. Secondly, that such as yet do not believe, should earnestly beg it by prayer, and wait for it with patience, in the constant use of the means, with all simplicity and diligence. Tim. What other instruction from hence? Sil. That the word of God as it standeth of letters and syllables, hath no strength to be get faith in men's hearts, because many hear the sound of the word and yet never believe, nay are thereby more hardened in 〈◊〉, as the jews in Esayes time. Esa. 6. 9 Tim. Whence had the word this power to beget faith? Sil. From the ordinance of God appointing it to such an use. Secondly, from the spirit of Christ working together with it; the like is to be thought of the Sacraments, for the elements or the action about them, hath not any force in them to increase faith, but all this dependeth upon the will of GOD, who at his good pleasure giveth grace when he will, and to whom he will. Tim. What use was made of this paint? Sil. That none ought to rest in the work of hearing or receiving the mysteries; but must pray that the spirit of Christ may join with his word and mysterle, to make them effectual for good to us. Secondly, that every one that meaneth to profit by the word and mysteries, should fit and prepare themselves, as they are commanded in the word. Tim. What other things 〈◊〉 be we from the objection in the third verse? Sil. This, though all believe not, yet all which be within the visible Church, stand bound to believe the word, because there is a mutual covenant between God and every member of his Church: for God on his part promiseth his son and eternal life with him, this is the faith of God: and we for our parts promise and vow, that we will believe his word, and this is the faith of men. The faith of God is passively, that whereby God is believed: so here, or actively, that whereby we believe God. Tim. Where unto should this serve? Sil. As a weapon to fight against our natural distrust and unbelief, considering that we have vowed against this. Tim. What are we taught from this second part, which is the answer? Silas: divers Lessons: First this speech [God forbid,] it being a word of detestation, to show how he doth abhor the thing objected, should not be used in vain and childish matters (as most commonly it is) but in grave and serious business, and when the heart is affected. Secondly, the unbelief of men cannot frustrate & make void God's promises, because howsoever some remain unbelievers, yet others which do believe, they feel the effects of God's promises? Tim. What follows of this? Sil. Two things, first that the blindness and contumacy of some hearers, must not discourage the ministers in their function. Secondly, that the people should not refrain from holy things for the wickeds sake; because there will always be such, as to whom God's word and ordinances will be offered in vain: yet they shall not go without a blessing to the humble and contrite sinners. DIAL. III. Verse 4. Yea, let God be true and every man a liar, as it is written, that thou mayst be justified in thy words, and overcome when thou art judged. Tim. WHat is the drift and purpose of this Text? Silas. It doth set forth and extol the constancy of God in keeping his word. Secondly, he doth confirm that which he had said, concerning the truth of God by the authority of Scripture, which he fetched from Psalm 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 liars. 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 faithful in his word. Secondly, being the Author of all truth in his Creatures. Thirdly, infinitely hating all lies and falsehood 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 appear first in his promises of mercies: Secondly, in his threatenings of judgements. God's promises be true in a threefold respect. First, of God who cannot lie. Secondly, of themselves, being all infallible truths. Thirdly, of the believers, who obtain them. Tim. Yet he hath promised sundry mercies which he did never perform, and threatened many judgements which never came to pass. Silas. Some of God's promises are of things absolutely necessary to Salvation, these are most firm, as forgiveness of sins, the Holy Ghost, etc. Some of his promises are belonging to the welfare of this life; as health, liberty, prosperity, these are made with exception of the Cross, and under condition of obedience. As for his threatenings which have not taken place, as to Eezekiah, and jonas against Nineve, they are made with exception of repentance, either expressed or understood, which being performed the evil was thereby removed; as God purposed and meant, so declared and manifested by the event. Tim. What duties are here taught us? Sil. Sundry things: First, we must endeavour to be like unto God in this property of his truth, being true as he is true. Truth is a part of his Image, which we must bear and express in our lives. Secondly, the truth of God is a good ground of our hope, that his promises shall be accomplished unto us, whatsoever temptations happen, yet we may still trust. Thirdly, when we hear Gods promises and his threatenings, we must assure ourselves that they will come to pass in their time, because he is true who pronounceth them, who cannot deceive nor be deceived. Fourthly, it reproveth two sorts of persons, the one sort which say they do believe the promises, and yet fear not at all his threatenings; the other which doubt of his promises, yet believe his threatenings, it being the same true God who is Author of both. Tim. In what sense is it said that all men are liars? Sil. That naturally as they are men, and unregenerate by the spirit, they are liars, not only for the most part, but one and all. Secondly, men that are regenerate, are still subject to lying, and do sometimes fall into that sin, as did Abraham, and Rebacca with her son jacob. Tim. In what doth it appear, that all men naturally are liars? Sil. First, in their inconstancy and often change of their purposes. Secondly, in speaking otherwise then they think. Thirdly, in doing towards men otherwise then they speak and promise. Fourthly, in breaking vows and Covenants made to God. Lastly, in broaching of lies in Doctrine, and in an aptness to receive them, being prone to errors by corruption, as the water to run downward. Tim. What use was made of this point? Sil. That no lie may be spoken upon any pretence though it do no harm, yea though it do good, because it is contrary to God's nature, and no evil is to be done that good may come of it. Secondly, that all men must mistrust themselves and keep watch over themselves, being ready to slip into this vanity of lying. Thirdly, that we be willing to see and confess this our infirmity, and that prayer be made to God to change us and deliver us from deceitful hearts and lying tongues, saying, Lord correct our lying hearts, and direct us in truth. Fourthly, that all men ought to be humbled for their failing in this fault, and crave 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. Psalm? Silas. That God will be known to be just both in his words and doings, whatsoever men do deem and judge of him. Tim. What Sayings doth he mean, whether his words of wrath and rebuke, or his words of promise & mercy? Sil. Though God be most true, both in severe threatenings and sweet promises; yet there he meaneth the word of promise; and this made the Prophet to break out into the commendation of God's truth, even the consideration of his own falsehood, and perfidious dealing with God in his gross sins, being compared with the mercy and faithfulness of God, in pardoning such a treacherous wretch, according to his promise. This also made the Prophet David to confess so frankly his crimes against himself, even to this very end, that he might the better manifest the exceeding constancy of God, who instead of destroying him for his foul fault, did pardon and forgive his sin for his promise sake. And note that to be justified here, can signify no other, then to be accounted just, or absolved from injustice, & not to infuse the habit of justice. Tim. How did the Apostle Paul fit this to his purpose? Silas. Very well; for if the perfidy and unbelief of men do serve for the better declaration of his truth, in forgiving their iniquities (as in this example of David,) than it is certain which the Apostle faith; That man's unbelief doth not make the truth of God to be void: which remaineth true, notwithstanding men be Liars. Tim. What is meant here by judgement? Silas The chastisement of God for sin, as in 1 Cor. 11, 32. 1 Pet. 4, 17. Tim. Now ye have expounded the words, tell what be the parts of this sentence? Silas. Two: First, that God is just or true in his promises. Secondly, that he is just in his corrections: true, because he truly inflicteth threatened evils, though he be patient: just, because he inflicteth due pain. Tim. What learned we out of this former part? Silas That the sins which the elect fall into, though they deserve destruction, yet they serve to set forth and declare how merciful and true God is in his covenant. For as in the days of Christ, many fell into sundry strange diseases, not only or chiefly for their punishment, but that he might have occasion to show forth his power; so in all times some fall into gross sins, to the end, God may have occasion to show and utter unto his greater glory and praise, his constant love and truth towards his. Even as a kind and wise father, also a good and godly Prince, make their clemencies the more famous, by pardoning some grievous faults of their Subjects or Children. Example hereof, we have in Paul, whose blasphemy ministered unto God occasion to express his unspeakable long suffering and kindness, 1. Tim. 1, 12. God would leave David 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 use? Sil. Sundry things. First, this let us see the wonderful wisdom of God, who makes us to know that he can draw good out of evil. Secondly, it must serve to keep such from despair of pardon, as have offended most grievously. Thirdly it should make men wary 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 David, who speaks thus, that thou mayst be pure when thou judgest: reconcile them. Tim. They disagree in show, but not in sense; because if God be pure in all his corrections of men for sin, it must needs follow that he will overcome, and have the upper hand, whensoever men presume to judge or censure him and his doings. Tim. What is our Lesson from hence? Silas. That the chastisement of sinners is most just, whatsoever men think or speak. The reason whereof is, because God (being judge) can do no wrong. Secondly, because he correcteth not without a just cause. Thirdly, his corrections are ever less than men's faults. Fourthly, he correcteth not so often as men sin; nay, not one stripe for a thousand faults. Tim. What use of this? Sil. It teacheth silence and patience under the cross, whether ourselves or others be corrected; because we cannot be discontent with our afflictions, but that we must control the justice of God. DIAL. FOUR Verse 5, 6. But if our unrighteousness sets forth (or commendeth) the righteousness of God, what shall we say? Is God unrighteous which taketh Vengeance? I speak after the manner of men, God forbid. For how then shall God judge the World? Tim. WHat is the drift of these words? Silas. To answer a new objection of the jews, arising from the former Doctrine. Tim. What be the parts of this Text? Sil. Two: First, an objection. Secondly, a resolution or answer. Tim. In what Words is the Objection contained, and what be the parts of it? Silas. It is contained in these words: If our unrighteousness do commend the righteousness of God, what shall we say then? is God unrighteous which punisheth? This objection hath two parts, to wit; an antecedent, and a consequent. The antecedent was this; If our unrighteousness doth commend God's righteousness; (this was Paul's Doctrine before) upon which antecedent was gathered this consequent (by some cavillers) that therefore God is unjust if he punish us (this was their own.) Tim. Now put the whole Objection together. Sil. It is thus: If man's unrighteousness do commend and advance God's righteousness, than God if he punish our sins, shall show himself unjust to punish us, for that thereby his glory is increased: but it appeareth in the former example of David, that God's righteousness is made more commendable by man's sin, in that for his promise sake, he would pardon and save him whom he might justly have destroyed: therefore God is unjust if he punish. This is the whole Objection. Tim. Now that ye have laid forth the Objection, tell us the meaning of the words: and first, what is meant by unrighteousness. Silas. That which before in the third verse he called unbelief, and in the 7. verse a lie. Tim. Wherefore is unbelief called unrighteousness? Silas. For two causes: First, because unbelief doth rob God of the glory of his truth, power, and mercy; as if he meant not to keep promise, or could not, or would not, which is a very unrighteous part towards God. Secondly, because unbelief is the spring & root of all unrighteousness and sins which be in the world; as Faith is the root of all duties and virtues. Tim. What was learned from hence? Sil. That as we loath injustice, and would not deal unrighteously, so we should abhor unbelief, and resist presently and mightily all motions of it, because every doubting thought, is a wrong and Injustice unto God. Tim. What is meant by righteousness? 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 righteousness? Silas. Because it is a just thing with God to keep his word, 1 john 1, 7. a principal part of righteousness to fulfil his promise. Tim. What is meant here by commending? Silas. It is put here not only for practise, but for confirming or establishing, as afterward in the fifth chapter, God commendeth his love, that is; confirmeth his love. Tim. How is this true, that man's unbelief doth confirm God's truth, and make it more glorious? Silas. This is not in the Nature of unbelief, which in itself properly doth obscure God's glory, rather than confirm it: but Accidentally, as the uprightness of a Sins not 〈◊〉 but per accidens, are causes of God's glory. judge appeareth in condemning a Malefactor, yet no thanks to the Malefactor: even so, whiles God doth forgive perfidious sinners, it happeneth by his own goodness and favour, that thus his truth is more renowned and established, it is no thanks to sin, whose nature is to di 〈◊〉 God; from whence, malicious men did collect this bad consequence, that seeing his goodness and truth was set forth by man's sin, therefore God could not justly punish sin. Tim. Wherein was this Consequence and Collection faulty? Sil. Herein, because that unbelief and sin being of itself filthy and worthy of blame, did dishonour God, and thereby deserved punishment: and whereas God was glorified by sin, that came of his own free mercy, not at all through sin. 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 premises gather false conclusions: which being done to Paul's Doctrine, no marvel if the like be offered to other Ministers. Secondly, it is the nature of wicked men, to promise to themselves freedom of punishment for their sin: they would be glad after sin to go scotfree, because they would sin more boldly. Thirdly it is a sign of a great degree in wickedness, when men had rather have God charged for unjust, than themselves to be found culpable. Tim. But why is punishment called wrath? Sil. Because it proceedeth from God, being wrathful and angry with sin. Tim. What was taught from hence? Sil. That all punishments be so many tokens of God's wrath. Secondly, that sin is to be avoided as a fearful thing, seeing it doth provoke God to wrath, whose wrath is more heavy than any mountain. Tim. What was considered in Paul's answer? Sil. Three things, the first is an apology in these words, I speak as a man. Tim. What was the meaning of these words? Sil. Thus much, that the former objection did not come from himself, but was the speech of some carnal man, which did judge amiss of God's justice: in their person he speaks, not in his own. Tim. What was taught from hence? Sil. That whensoever we open our mouths against the truth of God, than we show ourselves to be but men, and led by the wisdom of a man. Tim. What was the second thing considered? Sil. A denial of the collection, with a protestation (God forbid) as who should say, far be it from me, or any other to teach or to think God unjust in punishing. Tim. What was learned by this? Sil. That we must have every thing in abomination which is uttered contrary to God's glory, which ought to be so precious & dear, as we should not endure in ourselves the least thought, or in others the least word against it. Tim. What is the third part of the answer? Sil. An argument to prove his denial, taken from the proper office of GOD; which is, to be judge of all the world. This argument is thus framed from hence: If God be unjust in punishing, than he cannot be the judge of the world; but it is his office to judge the world; therefore he is not unjust, but they rather wicked which dare so charge him. Tim. Wherein doth God declare himself to be judge? Sil. In two things, first in the government of the world which he ruleth with great equity. Secondly, in the execution of the last day, when as supreme judge he shall render to every man according to his works. Tim. What was gathered from hence for our instruction? Sil. First, whatsoever punishment is inflicted upon sinners, either here in this world or in the world to come, it is most just because the judge (who is justice itself) doth it. Tim. Whereunto serveth this? Sil. First, this serves to stop the mouth of all wicked men; for howsoever they may be discontent and murmur, yet God can do no injury to any. Secondly, to teach God's children contentment and patience in all adversities which befall them, sithence they proceed from a righteous judge. Thirdly, it admonisheth all men in all places, at all times to live godlily and honestly, because they are ever in the eye of their judge; now he must be impudent and desperate, which will offend before the judge. Lastly, it instructeth all judges and rulers, and whosoever have any kind of power and authority over others, to follow this great judge of the world in doing justly, whatsoever they do to their inferiors by way of correction or reward. For following him as their pattern, they are sure to have and find him for their patron and shield in the evil day, when most need is of his favour and help. DIAL. V. Verses 7, 8. For if the truth of God have more abounded through my lie unto his glory, why am I yet condemned as a sinner? and as we are blamed, and as some affirm that we say, why do we not evil, that good may come of it? whose damnation is just. Tim. WWhat is the drift of this text? Sil. To confute and answer a wicked and lewd slander objected against his doctrine; which was, that the truth of God, through men's lie and unbelief, doth more abound to his glory; this was his doctrine which we have learned before how to understand it. Tim. What is the slander, and how doth the Apostle answer it? Sil. The slander was, that Paul should affirm that men may do evil that good may come of it, which flander the Apostle answereth; First denying the slander, and secondly he threateneth the judgement of God to the slanderer. Tim. What is it that the Apostle calleth the truth of God? Sil. His fidelity and constancy in his promises, when he makes good indeed, that which he hath spoken with his mouth. Tim. What doth this offer unto us? Sil. A ground of our hope, and an example for our imitation; for God who is most true cannot deceive us, so as we may have hope in him; also we must strive to be like him in truth. Tim. What is here meant by a lie? Sil. Not a word spoken untruly or with purpose to deceive, but some act or deed wherein a man doth deceive, or violate his faith and much plight to God: for we are to know, that a lie may be committed sundry ways. First in doctrine, as they that taught justification by works of the law, Gala. 3. Secondly in civil judgement, as they which pronounced false witness against Naboth and Christ. Thirdly, in gesture and countenance, as in joab, Cain and judas. 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 believe and practise his word, and yet otherwise liveth in unbelief and disobedience; this is here and elsewhere called a lie, as 1 johu 2. 5. 6. Tim. What was our instruction from hence? Sil. That we should labour to live as we profesle, lest we be accounted liars to God, to his Church, to ourselves, and in our own consciences. Tim. Show us now how our lie doth turn to God's glory? Sil. As sin profiteth God's children, so it turneth to his own glory; to wit, by accident (as before is said:) for it is not in the nature of sin, which being a filthy thing, is both against God's glory and his children's good, but it is of GOD'S mercy that it turneth to his praise and their commodity, whiles they become more wary after some sin, and God's goodness more famous and renowned. Tim. What other thing were we taught out of this verse? Sil. Two things: first in that the Apostle propoundeth the slander in the person of an uncertain man; it teacheth us that we must conceal the name of offenders, when Prou. 22. 1. Eccles. 3. 7. there is no cause to utter them; because the credit of other men must be dear to us. Secondly, that self-love makes sinners seek all shifts to shun the condemnation of their sins; nay the very imputation of sin, they would not be so much as sinners. Tim. What learn we from the beginning of the eight verse? (and as we are blamed &c.) and from therest of the verses? Sil. First, that the doctrine of the Apostle could not scape the blame and slander of evil tongues. Secondly, slanders cast out against the Doctrine of the Ministers, doth hurt both the name of the Minister, and the faith of the flock. Thirdly, that no evil fault and crime may be done to procure any good; for a good pretext, or a good Sin is not eligible. intent, nay a good event of an evil action, cannot make that action good that is ever evil, which was evil from the beginning. Tim. Whom doth this reprove? Sil. Three sorts of men, first the Papists who cover their own blind devotion, with the cloak of good intents. Secondly, blind Protestants, which do evil things upon pretence of good events, that be like to follow and ensue. Thirdly, 〈◊〉 worldlings, who blame Gods children, because they will not do some little evil, to compass some great good; which is directly against the rule of our Apostle, that the least evil of fault or crime, is not to be done, to gain never so much good. Tim. What learn we from the last part of this text [Whose damnation is just?] 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 evil against the truth, must not be answered with many words, but turned over to the justice of God. For, if men once come to this pass, to be cavillers against the known truth, there is little hope of them, their judgement is perverted, and their heart filled with pride and Math. 7. obstinacy, therefore to be avoided as Dogs or Swine. DIAL. VI Verse 9, 10. What then, are we better than they? No, in no wise. For we have before accused both jew and Gentile, that they are all under sin, as it is written, There is none righteous, no not one. Tim. WHat is the drift of this Text? Silas. To prove all men, whether jew or Gentile to be alike sinners, by the testimony of Scripture. The words have first an Objection in the person of the jews: Secondly, the answer of Paul, which takes from them occasion of glorying too much in their Ancestors. Tim. What learn we hereby, that Paul putteth himself in the same rank of sinners? Silas. The wisdom that ought to be in Teachers, by all means to mollify their reprehension of sinners, and namely by taking in themselves, when they may do it with truth. Secondly, that there is amongst men, a communion or incorporation of sin. Tim. Is not this contrary to the first verse, where he saith, the jews were better than the Gentiles? And now he makes them both equal, jew no better than Gentile? Tim. No, for there he meaneth, that the jews were better, in respect of God and his benefits upon them; here he maketh them equal in respect of natural corruption; being alike sinners by nature, the jews had a preferment of favour, to be Gods peculiar people, to have his Law and Prophets: but concerning their manner of justification before God (by faith not by works) it was all one to jew and Gentiles, all being sinners. Tim. What did he mean by all being under sin? Silas. That all men are under the guilt and punishment of sin, which is a matter of such danger, as it were better to have the whole weight of the world upon us, then to be under the burden of one sin, because the wrath of God (which is the heaviest thing in all the world) doth hang and lie upon sin and sinners for ever. Under which condition all men without exception (that are but mere men) do lie, john 1, 8. Tim. Whereof doth this admonish us? Sil. First, of the miserable condition of all mankind through sin. Secondly, it stirreth up our minds to think upon, and look after a Saviour. Thirdly, it doth teach us to reprove others with compassion, considering ourselves be sinners, and in the same case and condemnation, Gal. 6, 1. Tim. How doth he prove the guilt and condemnation of all men? Silas. By authority of Scripture, Psal. 14, 3. Tim. What learn we from this? Silas. That all Divine truth must be proved by Scripture, because the Conscience is not persuaded of any saving truth till it hear God speak, who now doth not speak to us, but in his word only: Secondly, he speaketh to his Church in Scripture only, and his voice alone is sufficient to persuade all truth. For the word of God is perfect, Psal. 19, 7. Tim. From what Scripture doth he fetch his first Authority? Sil. From Psal. 14, 3. There is none rigtheous, no not one. In these words all men be comprehended, as it appeareth by the universal particle [None.] Also by doubling the denial, [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 than a man, and Adam was righteous before his fall. This sentence must be understood of mere men, such as they be since the fall of Adam; as for David, job, Zachary, with other righteous men, they are indeed called righteous, None righteous ex natura. but it was with unperfect righteousness inherent, or imputed to their Faith; or by comparison, as in Genesis 6, 9 Tim. What is meant here then by righteousness? Silas. One that is perfectly conformed to the will of God in all his thoughts, words, and works, 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 stock of Adam. The reason is, because all men are conceived in sin; and after their new birth, they have sin still dwelling in them, Rom. 7, verse 14, 15, 16, 17, 18, etc. Tim. But it is only men's actions that are not righteous, the persons of the elect are always righteous. Silas. This Text speaketh of persons (no man:) again if persons be righteous, than the actions are not, nor cannot be unrighteous. Tim. What follows of this? Silas. That all have need of the righteousness of Christ apprehended by faith, that they may stand just before God's tribunal seat, seeing all and every one be in their own persons destitute of righteousness, nay full of unrighteousness. DIAL. VII. Verse 11, 12. There is none that understandeth, there is none that seeketh God, they are all gone out of the way, they have been made altogether unprofitable, there is none that doth good, no not one. Tim. WHat is the drift of these Scriptures? Silas. To condemn all mankind of sin, and therefore void of true righteousness, wanting Christ who alone is the justice of sinners. Tim. Wherein doth the corruption of sin appear? Silas. First, in the understanding by ignorance. Secondly, in the affection, by frowardness. Thirdly, in the actions, by doing evil, and leaving good undone. Or thus: he accuseth the jews, first of injustice: Secondly, of blindness: Thirdly, of falling away: Fourthly, of deceit: Fiftly, of cursing: Sixtly, of cruelty: Seventhly, of discord: Eightly, of profaneness. Tim. Why doth he say, That all men are without understanding? Silas. Because all men naturally do lack the true knowledge of God to Salvation, even as blind men, who for lack of eyes see hot the Sun, though it shine never so bright: and note that Paul setteth down by negation, what the Psalmist spoke affirmatively, keeping the sense though not the words, by his Apostolic authority. Tim. What was observed here? Sil. The policy of Satan, doing to all men as the Ravens do to the Lambs, whose eyes they first pick out, when they will devour them. Secondly, the misery of man, being in his most noble part (that is his understanding) wounded and spoiled, so as he perceiveth not the things of God, nor can do. 1, Cor. 3, 14. Tim. Why doth he begin with the understanding? Sil. Because on this dependeth the whole life, which cannot be but evil, when the mind is nought, for ignorance is the mother both of error, [Ye err not knowing the Scriptures:] and of profaneness, as it is written, Ephe. 4, 18. Tim. What learn we from hence? Sil. First, to be humbled for our ignorance. Secondly, to pity others that remain still in ignorance, being ready to instruct them, and to pray for opening their eyes. Thirdly, to thank God for sound knowledge if we have any. Fourthly, to pray to God for an understanding heart, for we have it not by natural instinct. Tim. Why doth he say (none seeketh God) seeing there is none but seeks God? for the Heathens and Pagans acknowledge a God, and give a worship to God. Sil. None seek him aright, and as he ought to be sought, nor can do while they live in sin: for men in seeking God, fail in many things; as first, men seek him not for himself. Secondly, they seek him not alone, but other things with him. Thirdly, they seek other things before him, as worldings do. Fourthly, they seek him coldly or carelessly. Fiftly, they seek him inconstantly example in judas and Demas. Sixtly, they seek him not in his word, as Heretics do. seventhly, they seek him not in all his word, as Hypoerites do. Lastly, they seek him not seasonably and timely, as profane impenitent sinners do, have no care to depend upon God's word, but follow their own lusts and fashions of this world. Revelat. 12, 2. Tim. What is this that he saith, All are unprofitable? Sil. In respect of God, or any goodness, men are of no use no more than froth or rotten things, which men cast out for their unprofitableness. In this respect, the holy Ghost in Scripture, doth compare unregenerate men to thorns and thistles: as also, they are compared to chaff and other vile things, wherein yet there is some profit: but men are altogether unprofitable. Also they are compared to clouds without water, trees withered without fruit, Jude 12. cut off from God, as branches from the Vine, john 15, 4, 5. 7. Tim. What are we to note herein? Silas. The great Ruin brought upon us by Adam, that a creature so excellent by Creation, should be fruitless. Secondly, that great grace given unto us by Christ, in whom the elect be restored; in the one, there is matter of humiliation, and of glory and joy in the other. Tim. Why doth he say, that [they are all out of the way?] Silas. Because they are all departed from the commandments of God, which are the ways wherein we are to walk towards Heaven: even as Sheep straying from the fold, and as wayfaring men losing their way, Esay 53, 6. running into the broad way that leadeth and bringeth us unto everlasting destruction. Tim. What was the use of this? Sil. To show that Repentance is needful for all, seeing all are as lost Sheep, or as men which have lost their way. Tim. What is the meaning of these Words, [There is none that doth good no not one?] In the original it is, None unto one, and therefore corrupt is that gloss, which made this the sense, None saving one, to wit, Christ. Sil. That naturally all men are unkind and uncourteous, and void of humanity: example hereof, we have in the jew to the Samaritan; also, that of the Edomites to Israel in Obadiah. Obad. 12, 13, 14, 15. Tim. But the Barbarians showed kindness to Paul, Acts 28. Silas. God so disposed of their hearts for the good of his Servant. Tim. Are all men alike unkind? Silas. All men would show themselves unkind to others more or less, if they were not restrained: but if there be any true kindness 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 loving, so as if any perform any good, it is of God, and not of themselves; and what is done by light of nature, it was far off from being a good work, because it was not done as it ought. DIAL. VIII. Verse 13, 14, 15, 16, 17, 18. Their throat is an open Sepulchre, with their tongues they have deceived, the poison of Asps is under their Lips, whose mouth is full of bitterness & cursing: their feet are swifo to shed blood, anguish and calamity is in their way: & the way of peace they have not known. There is no fear of God before their eyes. Tim. WHat meaneth he by this when he saith, [Their throat is an open Sepulchre?] Sil. It doth 〈◊〉 us, that the speeches of Natural Psal. 5. 9 unregenerate men, are unsavoury, rotten, and hurtful to others: for, as a Sepulchre doth send out noisome savours and filthy smells: so evil men do viter rotten and filthy words. Secondly, as a sepulchre doth consume and devour bodies cast into 〈◊〉: so wicked men do with their cruel words destroy others, they are like a gulf to devout men. Lastly, as a sepulchre having devoured many corpses, is still ready to consume more, being never satiate; Also saith Origen, Vsus sce lerum verecundiam 〈◊〉. so wicked men having overthrown many with their words do proceed still in their outrage, seeking whom they may destroy. Tim. What is the virtue contrary to this? Sil. To use our tongues to honest, loving, and wise talk, which may do good to others. Ephe, 4. 29. Coloss. 4. 4. Tim. What is the next vice of the tongue? Sil. With their mouths they speak deceitful words, that is, when the mouth speaketh that the heart thinketh not, with a purpose to deceive others; to cover hatred with words of deceit, as Cain and joab and Indas did. Tim. What reasons against this kind of speech? Sil. First, it cometh from Satan: secondly, it swerveth from charity: thirdly, it tendeth to destruction: fourthly, it is a work of a wicked man. Tim. What is meant by Asps? Sil. A kind of Serpent which spitting forth their poison, doth there with kill even those which are a far off: by which the Apostle would signify that wicked men (such as all men are by nature) do with their evil words hurt, Psa. 113. 3. not only such as be near, but even them which are far Note further that a venomous tongue is thus resembled 1. because this Serpent infecteth by biting: 2. It is a poison uncurable: 3. they are in't: actable, stopping their care, at the charmers voice. off from them. Example hereof we have in San ballad and Tobiah being in Persia, yet with their tongues huit the jews which were at jerusalem. Nehem. 4. 3. Also in Doeg, who hort with his tongue the lords Priests being absent. 1. Sam. 22. 9 In this respect malicious tongues are compared to arrows Psalm. 53. even 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 learn ye hereby? Sil. That it is a great misery to have an evil tongue, it makes men like poisonful Serpents. Secondly, it is a blessed thing to have our speech reform, 〈◊〉, 3, 3. That heed is to be taken how we deal with evil tongued men. Tim. What is the next fruit of man's corruption as touching his speech? Sil. Bitter and cursed words, which be of two sorts; 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 full, because their mouth is as a large vessel, out of which flows cruel word. against ourselves, as in the jews, who wished Christ's blood to be upon their heads, Math. 27. 25. Thirdly against others, as Shimie, who cursed David, 2. Sam. 16. 5. As they have gall and bitterness in their hart, Acts 8. 23. so their mouth runneth over. Tim. What reasons against this kind of speaking? Sil. First, it is against the commandment, which sayeth, Curse not. Leuit. 24. 15. Rom. 12. Bless, and curse not. Secondly, it is against the end, for which speech was given to bless God and man. jam. 3. 9 Thirdly it is recompensed with the like, Psalm. 109. 17. He loveth cursing, therefore it is come to him. Tim. What is the next effect of our corruption? Sil. Cruelty, feet swift to shed blood; that is, to compass and commit slaughter, all men are such by nature, except Esay 59 7. 8. grace do either restrain, or correct and cure our malicious nature; this testimony is out of Esay, that by the mouth of two witnesses, every word may be ratified: Feet signifieth affections with readiness, and shedding signifieth cruelty with greediness, pouring it out. Tim. What is the fruit of their cruelty? Sil. Destruction and calamity actively towards others, whom they destroy, and also towards themselves passively at the last, as in Cain, Pharaoh, jews, judus, who were given to cruelty, & they were rewarded accordingly, blood did draw on blood. 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 he sayeth they know not the way of peace, he meaneth that they do not approve it, nor practise it. Like phrase in Psal. 1. 6. 7 knowing, put for allowing. Tim. What reasons may encourage us to live peaceably? Sil. First, the commandment 〈◊〉 God Rome 12. 18. Secondly, the sweet and manifold profit of peace, Psal. 133. Thirdly, the sour fruits of contention. Fourthly, the example of godly men, as Abraham, Moses, joseph. Lastly, for that God is a God of peace, & heaven a place of peace, and the Gospel a word of peace, and Christ a mediator and Prince of peace. Tim. Towards whom is peace to be kept? Sil. Towards ourselves and others, with kinsfolks and neighboviss, with friends and with enemies, faithful and infidel, Rom. 12. 18. Tim. What is this that he saith, the fear of God is not before Psal. 36. 1. their eres? Sil. That men do not think themselves to be in God's presence. Secondly, that they are not drawn from evil by this consideration. Thirdly, that they are not moved to do good upon desire to please GOD. Fourthly, when they speak unto God, and do hear him speak unto them, they do it not with due reverence and awe. Tim. Why doth he shut up all with this sentence? Sil. Because the lack of this is the fountain from which all other evils do flow; where Gods fear which is the Quideum non timent, sine retinaculo currūs ad maium 〈◊〉 anus. bridle and curb to sin, is absent, all vices will there be present and abound. Tim. What things may stir up the heart to fear God? Sil. His infinite justice and power. Secondly, his marvelous providence and rule over all things. Thirdly, his incomprehensible mercies towards his children. Fourthly, his judgements upon the wicked, and sharp chastisements upon the godly. Fiftly, examples of such as fearing him, have been blessed and protected. Sixtly, the great and precious promises made to such as fear GOD, as that they shall be happy, be preserved & blessed in their goods, name, 〈◊〉, souls and body, temporally and eternally: see Psal. 112. & 128. DIAL. IX. Verse 19 Now we know, that whatsoever the Law saith, it saith to them that are under the Law, that every mouth may be stopped, & all the world subject to the judgement of God. Tim. WHat is the drift of this Text? Besides the meeting with this Objection, it may well be, that area sem is given why the Law could not justify the jews, because it condemned them. Silas. It is an answer to the secret objection of the jews, which were ready to allege, that the aforenamed Scriptures did not belong unto them, but unto some other. Unto which the Apostle doth answer, that the Law and Doctrine thereof being given properly to the jews, whatsoever was written in the Law, must needs concern them, at least principally. Tim. How proved he that the things in the Law, did belong to the jews? Sil. By these three Arguments: First, from the reference which the Law hath to them, to wit, the jews, to whom it was given. Secondly, from the end, that every mouth should be stopped. Thirdly, from the testimony of the Conscience, whereas he saith [We know:] as who should say, there is none of us ignorant of this. Tim. What do we learn from hence? Silas. That besides the light of the word, GOD hath set up a light in every man's 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 here? Silas. Not strictly for the ten Commandments, as Mat. 22, 36. nor yet for the doctrine of salvation, as Ps. 19, 7. but for the whole Scripture of the old Testament, as appeareth by the forenamed sentences, cited out of the Psalms and Prophets. Tim. What do we learn by this? Sil. That every sentence of Scripture, hath the force and authority of a Law, to prescribe, enjoin, & command; and therefore with reverence and submission to be received and obeyed? Tim. What is it to be under the Law in this place? Sil. To have the Law appointed for our use and instruction; elsewhere it signifieth to be under the condemnation and rigour of the Law: here it signifieth to be under it, as a Schoolmaster and teacher, to direct and inform us touching the will of God and our own estate. Tim. What doth this teach? Silas. That it is a special and peculiar mercy to have the word of God allotted unto us for our direction and comfort: therefore, to neglect or despise it, is more than unthankfulness, even iniquity. Tim. But to what end doth the Scripture condemn every man of sin? Silas. That every mouth may be stopped, and all the world subject to the judgement of God. Tim. What is meant by having every mouth stopped? Sil. It is a borrowed speech taken from such as have Not the writing or Scripture, but the thing written to wit, that all men are sinners, stoppeth all mouths. something put in their mouth (as a gag) to hinder their speech; by which the Apostle meaneth, that those Testimonies of Scripture, which bear witness of our sins, they declare us void of all defence, so as we have nothing to say for ourselves, why we should not perish, but only the plea of pardon and mercy, Psal. 51, 1, 2, 3. Tim. Whom doth this reprove? Sil. First, the blind Gospelers which plead for themselves, their service of God, & their own good doings, thinking to merit thereby God's kingdom. Secondly, the blind Papists, which plead for themselves the merit of works, both devised by themselves, and condemned by God. Lastly, all men which rest in themselves for salvation. Tim. What is meant by the world? Sil. The people and inhabitants of the world: the place containing, put for the persons contained, by a Metonymy. Tim. What is it to be obnoxious or subject to the judgement 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 God's wrath, Ephes. 2, 3. Tim. Whom doth this reprove? Sil. Such as say the Virgin Mary was free from all sin. Secondly, this doth teach us, that all have need of a Saviour, seeing all are through sin guilty of damnation. DIALOGUE X. Verse 20. Wherefore by the works of the Law shall no flesh be justified in his sight, for by the Law cometh the knowledge of sin. Tim. WHat is the drift of this Text? Silas. Having hitherto at large proved all to be sinners, he will prove that justification and absolution from sin, cometh not by the works of the Law, which now he proveth by this reason: the Law showeth us our sin, and convinceth us as guilty of sin, therefore it doth not absolve and quit us 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 mean by the works of the Law? Silas. Not simply the works of the Law, as they are Non opera que precip untur, sed quae prestantur. commanded of God, but as they are performed of us unperfectly and with many slips. For the Law simply considered without relation to us, could justify us. Tim. What doth he mean by Law? Silas. He meaneth the Law both of nature and of Moses, and by works he meaneth not ceremonial works only, but the moral. That the moral is chiefly meant, may appear unto us by these reasons. First, because Works done before Faith, cannot justify because they please not God, nor works done after faith, because they be unperfect. he had cited testimonies, which speak of moral vices. Secondly, this effect (to know sin) is chiefly by the moral Law. Thirdly, moral works are greatest cause of glorying. Fourthly, because all kind of working is set against believing, as contraries and repugnant the one to the other, in the cause of forgiveness of sins, and salvation of sinners. Tim. What meaneth he by, No flesh? Sil. No man: but the Apostle saith, rather no flesh, than no man; especially to note what men are without Christ, to wit, a lump of flesh and corruption, full of weakness & sinful infirmity, being unapt of ourselves to bring forth any thing which is good. Tim. What doth justify import & signify? Silas. To pardon sin, to absolve and acquit sinners, and to approve one for righteous; and not either to declare just: so works justify: or to make actually just; This were perfection of inhaaerent justice, which none hath. Tim. What was learned from this? Sil. That the Apostle speaketh not against the doing of works, but against the trust in them, and putting merit of righteousness in them: we ought to labour in the doing of good works, but we cannot claim forgiveness of sins, and eternal life by the worthiness of them. Tim. What is that he saith [In his sight?] Silas. This phrase is used here, not to note hypocrisy, In his sight, this distinguisheth between righteousness of good men, and that which is before God. but the imperfection of the best works: for he teacheth, that the most perfect works of the best men, come far short of being able to abide the rigour of God's justice, because the best works of God's Saints have both wants and stains in them, and cannot therefore endure the severe and strict judgement of God, in whose fight it is Christ alone, that makes believers holy and unblamable. Col. 1, 22. Tim. What should this work in us? Sil. Humility and lowly conceit of our own best doings, 3. Reasons why none can be justified by works before God. I the most perfect purity of god's nature before whom heavens be not clean. job 15. 15. 2. God looks unto the heart, which is perfect in none. which God might worthily cast out, and the doers of them, if with a just eye he did behold them. Tim. What is meant hereby, that the knowledge of sin is said to come by the Law? Sil. That the law serveth both to show us what is sin, and doth also argue or reprove us of sin: and for this end is this alleged, even to make it plain that righteousness and pardon of sin do not come from the law. For as a fellow or Traitor convicted by some statute law of a capital crime, it were solly and madness for such an one to look to be acquitted by that law which did show and condemn his crime to death. In like manner it is spiritual frenzy to look for absolution and life from the law of Moses, seeing it is given to convict us as guilty of 3. the law is spiritual, requiring exact obedience, such as none can attain unto: yet before men we may be justified, as Abraham was Rom. 4. 1. & james. 2. death through sin. Yet such mad furious fools our Papists be, as they presume to find righteousness and life, where nothing but sin and death can be found, therefore doth the law reveal sin, and terrify the Conscience, and show death and condemnation to be due unto transgressors, which is contrary to justifying. DIAL. XI. Verse 21. But now is the righteousness of God made manifest without the law, having witness of the law and the Prophets. Tim. WHat is the drift of this Text? Sil. To teach how Gods elect do attain unto true and perfect righteousness before God, to wit; not by their works, but even by the faith of jesus Christ: for seeing there is no other way to have righteousness but either by works or faith, and by works it cannot be had; therefore by faith. Tim. How many things are here to be considered? Sil. Four: 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 witness 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 jesus Christ did preach the word. Tim. What did we learn from this circumstance? Sil. That God hath his appointed time for all his works, Eccles. 3, 1. which should teach patience and waiting upon God. Secondly, that the time of the gospel hath a more clear revelation of God's good will to the elect then that of the law; which should breed thankfulness for so great a mercy. Tim. What is here called the righteousness of God? Sil. Not that whereby himself is righteous, for that is his own essence, and is not communicated to us; but that righteousness which is after called the righteousness of Christ, and the righteousness of faith, even that righteousness which is by faith in Christ, who is made perfect justice to all which do believe in him. Tim. Why is this called the righteousness of God, of Christ, and of Faith? Sil. It is called the righteousness of God both from the cause and the effect, in as much as it is not of us and our works in part or in whole, nor from any man, but it is the gift of God. Secondly, it is that only which God in his strict justice approveth, and for which we are accepted with him: also it is called the righteousness of Christ, and of Faith, because Christ in his manhood wrought it by his obedience to death, and our faith is that instrument whereby we attain to it and receive it, that it may be our own for our full justification before God, unto life eternal. Tim. How did the Apostles make this manifest to the world? Sil. After this sort: First, they preached repentance, setting before men's eyes their sins, and their just and fearful condemnation thereby. Secondly, they gathered together out of the Scripture the properties of that Christ which should heal these evils. Thirdly, they applied the same properties to jesus of Nazareth. Fourthly, they beseech and exhort all men to believe in him as their only Saviour. See Acts 2, 22. and 10, 36. and 13, 26. Tim. What followeth in such as believe such things? Sil. First, they obtained remission of sins. Secondly, they were made inwardly new, and outwardly they lived hohly. Thirdly, they called upon God with perseverance, communicating together in prayer, doctrine, breaking of bread, and all holy works. Fourthly, they steadfastly put their trust in God. Fistly, they regarded not riches, for they laid the price of their things at the Apostles feet. Sixtly, they gave testimony of Christ boldly. seventhly, in his quarrel they bestowed their lives, and cheerfully shed their blood: For prose of all these, have your recourse to the history of the Acts. Tim. How is this righteousness manifested without the law? Sil. That is without the works 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 reveal faith in Christ, neither yet natu ral law: 2 for the books of Mese, where in be many promises of Christ. this that the law be fulfilled of us; for some Gentiles were justified which knew not the law: also some jews were justified which regarded not the law: and though some did both know, regard, and do it (as Nathanael and Zachary) yet the observation of the law by them, was not the cause why they were justified. The law than is an help to justification, in somuch as it doth accuse and condemn us, and so drives us to Christ accidentally, as a disease brings to the Physician: but the law of itself hath no strength to forgive sin, and to suggest and work faith into our hearts, or to enable us to keep it perfectly, that we might be justified thereby. Tim. How many ways hath this righteousness witness of the law and the Prophets? Sil. Sundry ways, First, by evident and clear sentences, john 5 46. which prophesied of Christ, and of faith that justifieth. Secondly, Acts 10. 43. by types and figures, which went before in the old Rom. 1. 2. Testament, as the brazen Serpent, and jonas his being in the Whale's belly three days; also the Paschall Lamb, the Rock, the Cloud, did show Christ. Thirdly, by Sacrifices, Offerings, and ceremonies of the law, the blood of Lambs & Goats, did signify Christ to be slain for sin. Fourthly, by the Sacraments, as Circumcision and the Passeover; all which do bear testimony that our righteousness, remission of our sins, and eternal life, are not to be found in ourselves, but to be sought by faith in jesus Christ. DIAL. XII. Verse 22. I mean the righteousness of God, through the faith of jesus Christ, in all and over all that heleeve. Tim. IN what sense is the faith of jesus used here? Sil. Not actively for that which jesus had, but passively, for that faith whereby he is had and received. Tim. What is the drift of this text? Sil. To open and unsold more at large, that which he spoke concerning the righteousness of God: laying forth first the instrument whereby it is applied unto us, which is faith. Secondly, the persons or subject upon whom it is bestowed, which be all believers without difference of nations. Thirdly, the efficient and principal cause of righteousness, which is God. And fourthly, the material cause, which is jesus Christ. Tim. What is the righteousness of God? Sil. That which cometh merely by God's good gift, and maketh us acceptable to God, even able to stand before God; this righteousness we do attain, through faith, which justifieth obiectively, because it leadeth to Christ; and instrumentally, as the hand of the soul to apprehend it: therefore it is written, the righteousness of God through faith. Tim. What are the kinds of faith? Sil. Four, first historical, which is a knowledge of the history and letter, or of the doctrine of the Scripture, thence called dogmatical faith. Secondly, temporary faith, which is a knowledge of the truth, with an assent to Faith justifies not effectively as working a justice in us or materially as being our justice. it for a time, Math. 13. 21. Thirdly miraculous, which is a belief that by the power of God, strange wonders may be done 1 Corin. 13. 1, 2. Fourthly, justifying faith, by the which the righteousness of God is received. Of this justifying faith, there are two parts, the first is a knowledge of the things to be believed. as john 6. 69. we know and believe. Secondly application of them to ourselves. Tim. How prove ye that there must be application in true faith? Sil. First by the commandment, believe the Gospel, Mark 16, 1, 5. Secondly, by the nature of faith, which is an hand to draw Christ to us. Thirdly, by the example of Scripture, as David Psalm 18, 2. Marry, Luke 1, 28. Thomas, john 20, 28. Fourthly by reason, for how can Christ profit us, 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, etc. Tim. What actions are required unto faith? Sil. These five: First, approbation of the things believed. Secondly, expetition in an earnest desire of them. 3 〈◊〉 apprehension in a fast laying hold of them. Fourthly, oblectation in delighting myself in them. Fiftly, expectation, in looking certainly to enjoy them. Tim. What be the degrees of faith? Silas. threefold: First, such a faith which is a true and earnest desire to believe the promises of Christ. Secondly, a little faith, which is a certain assurance, that the same belongs to us. Thirdly, a full persuasion when the heart is strongly assured thereof, joined with a sure and certain knowledge of things hoped for, Heb. 11, 1. Tim. What is the object of Faith? Silas. Christ jesus, in whom we 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, eternal life. Tim. What are the persons unto whom God 〈◊〉 Christ with his benefits? Sil. All the believers, and only the believers. Tim. What think ye of the elect Infants, are they Believers? Tim. Some think them to be justified by the belief of the Church. Others think it to be by the belief of their parents. Others, by the belief of sureties. Others by some secret work of the spirit: But I think that they are saved by their own faith: as it is generally written, The just shall live by his own faith. Tim. But they want knowledge, without which, there is no Faith? Sil. True, they lack knowledge, which is by discourse, yet they are not altogether without some knowledge, such as for their age they are capable of, as appear by this; that reason is in children, though they want the use of it. Also by the example of jeremy, john Baptist, and Christ; all which had the light of the Spirit in their infancy, being sanctified in the womb. Tim. What use was made of this? Sil. That men which have not true faith, should labour to get it, seeing no righteousness is had without it, nor salvation but by it. Secondly, such as have it, should cherish and labour to increase it by all good means, and be thankful to God for it. Thirdly, to take comfort to ourselves, upon the death of young children, seeing God who hath made a Covenant of life with them, doth work in them to believe in him. DIAL. XIII. Verse 23, 24. For there is no difference, for all have sinned, and are deprived of the glory of God, and are freely justified by his grace, through the redemption which is in Christ jesus. Tim. WHat be the parts of this Text, wherein this former Doctrine is more fully opened and illustrated? Silas. Two: First, a general necessity of justification. Secondly, two causes thereof, the efficient, and the matter. Tim. What is the meaning of this 23. verse? Sil. That all through 〈◊〉 are deprived of the righteousness A word borrowed from such as come shortin a race and cannot attain to the mark or prize wherein God is most glorified. Or thus (as some expound it:) all the elect by reason of their sinful nature and life, are void and destitute of eternal life, which consisteth in the participation of God's glory; and therefore are deprived of righteousness, to which belongeth the promise of glory. Tim. How prove ye that all men haus sinned? Sil. First, by the authority of Scripture, 1 john 1, 6, 8. and james 4, 2. Secondly, by common experience, because it hath been seen in all ages, that the best men have sinned, as Noah, Lot, Abraham, David. Thirdly, by the testimony of conscience, which doth witness unto every man that he is a sinner, and doth bring dread and fear of judgement for sin. Lastly, the judgements of God which are so common in the world do tell us, that no man is without sin, which sticketh close to man's nature ever in the godly, till the dissolution of nature. Tim. How many ways do men sin? Sil. Not a few, but many; not one, but sundry ways, as originally, actually, by omission and commission, against God and man, in thought, word, and deed; of ignorance, of negligence, of presumption; secretly, openly, in matter and in manner; in substance, in circumstance, against Law, and against Gospel. Tim. What use make you of this point? Sil. It reproveth the Papists, which ascribe freedom from sin, to the virgin Mary: and also other Heretics, which hold an absolute freedom from sin, in the regenerate, even in this life. Secondly, it teacheth us, to think of other men's sin with compassion, considering our own. Thirdly, it serveth to humble all men, and to drive them out of themselves to Christ, to feeke righteousness in him, and to be full of awe and watch, seeing there be so many ways to miss the mark, and but one to hit it. Tim. What is meant by the glory of God? Silas. Some think it is the perfect righteousness of Christ, the imputing whereof to the believers, is much to the glory and praise of his free grace and good will. But I think it is hereput for eternal life, which standeth in the fellowship of God's glory: and that this is the meaning, may appear by the word (destitute or deprived) which signifieth one that fainteth in a race & falleth short of the goal; now eternal life is the goal of our race, the price of the high calling of God, Philip. 3. Tim. What use of this point? Sil. That through sin we are most miserable as having thereby lost the chiefest thing, which is God's glory, in the fruition whereof, is all our happiness, which should make us love Christ, by whom it is restored. Tim. What learn we hereby, that we are freely iustfied by his grace? Sil. That which moved the Father to give his Son to us, was his free favour. Secondly, it proveth that faith justifieth only; for were we justified by works but in part, we could not be justified by grace. Rom. 11, 6. If of works, not of Grace. Tim. What is the matter of our justification? Sil. The redemption which is in Christ jesus, by which is meant a delivery from sin and misery, by the merit and power of Christ's blood shed; of which redemption we have the beginning now, and look for perfection in heaven. Tim. What learn we from hence? Sil. First, the exceeding love of Christ giving himself a ransom for sins. Secondly, the exceeding danger of sin, having enthralled us to Satan and hell. Thirdly, the exceeding great duty of thankfulness we owe to Christ our Redeemer. Note that we are said to be justified freely, though Christ laid down a price, and we bring faith, which is an act of our will; because God freely gave Christ, and freely works faith in us, which justifieth in respect of the object Christ, and not as it is an act or work of ours. DIAL. XIIII. Verse 25. Whom God hath set forth to be a propitiation through faith in his blood; to declare his righteousness, by the forgiveness of sins that are passed. Tim. WHat doth this text set forth unto us? Sil. All the causes of justification yet more fully. Tim. Show us 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 righteousness. Tim What learn ye by this, that God is said to set forth? Silius, That we must seek the first and sovereign cause of salvation not in Christ but in God: upon whose eternal john 3. love it doth depend. I Cor. 1. 30. Tim. What learn we hereof, that Christ is said to be set forth of God? Sil. That the doctrine of the Gospel is no new thing invented by men, but cometh from heaven, being a divine truth. Tim. But how many ways is Christ said to be set forth? Sil. Two ways, first by the revelation and preaching of the gospel; wherein things to be believed concerning Christ and our salvation, are propounded to us, and set before us. Secondly, therein the Spirit of Christ inspireth us with faith, and persuadeth our minds to assent to the things showed and propounded, being good and mostioyfull things. Tim. But may not this, of Gods setting forth his son, be referred to predestination? Sil. It may so, because thereupon dependeth the merit This word (set forth) showeth the everlasting purpose of God to give his son for our Redemption: so is the same word used, Rom. 8, 28. of Christ's death. Now if ye take it so, that God in his predestination decreed to set forth his son, than the meaning is thus much, that touching our reconcilement to God by the redemption of Christ, we must account that this cometh to us by the only 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 whom it was made at the first. Tim. Christ the matter of our justification, why is he called [Our Reconcilement?] Tim. Because Christ is the true propitiatory, as the word here used doth signify, our Propitiatour or Reconciliator: john 1. for he doth allude to the propitiatory or Mercy-seat of the Law, which was a figure of Christ in these three things. First, out of the Mercy-seat were the Oracles given, so by Christ we are showed the Oracles of the will of God, as touching our salvation. Secondly, God was said to dwell at the propitiatory: so in Christ the whole fullness of the Godhead dwelleth corporally, Col. 2, 9 Thirdly, there God was made favourable to the people: so is God by Christ always pacified and reconciled to us, Col. 1, 18. Tim. Why is Christ our only reconcilement? Sil. Because he is a man free from sin. Secondly, because he is so man, as he is God also. Thirdly, because he is appointed to be the person that should reconcile mankind, john 6, 26. Tim. Why is it added [By his blood?] Sil. This may be joined either with faith, to show whereunto it leaneth, namely to Christ crucified; or into atonement, because the propitiatory was sprinkled with blood by the Highpriest when he entered into the holy place, to teach, that without blood is no remission of sin: but whereas Paul doth only mention his blood, thereby he would signify the whole entire passion of Christ, by a 〈◊〉: Blood a part, being put for the whole Sacrifice of Christ, which was the consummation of his obedience. Tim. What doth this put us in mind of? Silas. First, of the fierceness of God's wrath, and his wonderful justice against sin, in that he could not be satisfied but by the blood of his only son. Secondly, of Christ's abundant love to us, and what love we owe to him again. Thirdly, it giveth much comfort unto great sinners, being afflicted in soul and humbled, that such an unvaluable price was laid down for their sins. Lastly, it showeth that the favour of God is of very great worth more than all the world, seeing it could not be purchased, but by a price greater than the world. Tim. But what means have we to apply the blood of Christ to us? Silas. Only by faith, by the power whereof, we understand and believe that blood to be shed for us, unto our full atonement with God. And note, that there be two means or Instruments of our redemption: First, without us on Christ his part, which is his death or bloodshed: Secondly, within us on our part, Faith. DIAL. XV. Verse 25, 26. To declare the righteousness of God by the forgiveness of the sins that are Dassed through the patience of God. Tim. WHat is the drift of this Text? Silas. To express the cause or end for which God doth justify elect sinners, which is, the manifestation of his righteousness & patience, to the glory of his name. Tim. What is here meant by righteousness? Sil. The truth and fidelity of God, in sending his son according to his promise, to work the work of our redemption. Secondly, the justice of God, in inflicting the whole punishment of sin upon the person of his Son. Thirdly, the mercy of God in smiting his Son, that he might spare us. We may understand it of that which before was called the righteousness of Faith, which God hath manifested to be the true justice whereby men are just before him. Silas. What learn we from this? Tim. Seeing that God in reconciling the world unto him by his Son, did seek his own glory, that is the mark which we ourselves are to aim at in seeking our salvation, not seeking so much to be saved, which may come of self-love, as that in our salvation, God may have his glory. Tim. May not this be understood of the righteousness which Christ wrought in his Manhood? Sil. True, it may be called the righteousness of God, because the person was God which wrought it, & that is the only righteousness which God doth allow; and by which we are acceptable. For when this righteousness of Christ is given us, even in our justification, both sins past, present, and to come, are forgiven us. Tim. Why doth he say then by forgiveness of sins passed? Silas. Some do understand it of sins done under the old Testament but it is of others otherwise interpreted offinnes already committed, because forgiveness is properly of sins past which men have formerly done. But the former interpretation seemeth to be the best, because of that which follows at this time present. So then the meaning is this, that as well the sins done before Christ's coming in the flesh, as those done since his first coming, are forgiven Gods Children which believe. Tim. What was the use of this? Sil. To teach us that the merit of Christ's death, looketh Hebr. 13, 8. backwards, and not only forwards, to them believers Apoc. 13, 8. that lived in the world before his passion, aswell as to them that lived after his death: and so he is the Lamb slain from the beginning of the world. For from the fall of Adam, no forgiveness of sins to any but through Christ believed on. Tim. Why is this added [Through the patience of God?] Sil. Because he would show that God doth bear with those sinners whom he will forgive. Tim. What is the patience of God? Silas. It is that property whereby he suffereth them long, exercising it towards the Reprobate in taking from them all excuse, and towards the godly in giving them space of repentance. Tim. What may we learn from hence? Silas. First, to use patience towards such as do offend us, that we may be like unto God. Secondly, not to 〈◊〉 though God doth very often for bear offenders, because they may be such as God meaneth to forgive, and eternally save to his own praise. DIAL. XVI. Verse 26, 27. To show at this time his righteousness, that he might be just, & a justifier of him which is of the Earth of josus? Where is then the rejoicing? It is excluded. By what Law? Of works? Nay, but by the Law of Faith. Tim. WHat is the drift of this Text? Silas. To set forth now fully, the final cause or true end, for which God showeth mercy to sinners, for the pardoning of their sins; which was, to declare his righteousness. Tim. What is meant by this time? Silas. That time when the Apostles lived and preached the Gospel, and so forwards to the end of the world: neither the sins of former times. nor of times present or future, are forgiven any other way, then by faith in jesus Christ. Tim. What learn ye by this? Silas. That there is but one way for forgiveness of sins to all men which lived before and since Christ, even by faith in him. Therefore, the Religion not of Papists but of Protestants, is the ancient true religion. Tim. That he might be just, what is that to say? Sil. That is to say, that he might be manifest and known unto us to be just, as he is in himself. God doth show himself to be just unto us-ward two ways. First, by punishing our sins severely in the person of his Son. Secondly, in pardoning them mercifully unto us which believe, for his promise sake. For, as God is just in himself, so this justice is communicated to us through faith in Christ. Tim. How is God called a justifier? Silas. Because he it was which gave his Son; as also which offered him, and who doth impute him with his obedience for righteousness unto the believers, which be of the faith of jesus (that is to say) whosoever hec is, that by faith embraceth jesus. Tim. Why is faith required in them who are to be justified by Christ? Sil. That men may be shut out from any matter of rejoicing in themselves. For, if righteousness came by our works wholly or in part, than we should have matter of rejoicing, because than we were acceptable to God for some thing which is in ourselves, and done by ourselves: whereas faith carrieth us out of ourselves unto Christ for righteousness. Tim. But yes good works are done by God's grace, therefore glory belongeth to them, and we may rejoice therein, as fruits of his grace. Sil. Yet it is we which do these works by our understanding and wills renewed; but some will say haply, it is also we which believe: Howbeit our faith it is no more but the hand to receive Christ and his righteousness, to be thereby accounted righteous in God's sight. Tim. Yet some rejoicing is left, in that Christ's righteousness is not ours, unless we take it by faith. Sil. No more than a poor Leper, for that he hath reached out a leprous hand, to take a king's gift bestowed upon him, to enrich himself thereby: for notwithstanding his reaching out his hand, yet he should remain poor if no gift were given: and that shows that not the taking, but the thing given, even Christ is our justice, which yet must be taken hold off that it may be ours. But all the virtue of faith, whereby it justifieth, is not in itself, but cometh 1 Cor. 1. 29. from the object Christ, who is laid hold on; which tendeth much to humble all flesh before God, that we glory in none but Christ. DIAL. XVII. Verses 28. 29. Therefore we conclude that a man is justified by faith without the works of the law. God is he the God of the jews only and not of the Gentiles also? yea even of the Gentiles also. Tim. WHat is the sum and drift of this text? Sil. It is a conclusion of the former dispute, touching justification by faith, and hath three new reasons to prove the same. First, justification is by faith, because by that way God is most glorified. Secondly, if we were justified by works of the law, it might be thought that God were God of the jews only: but the Gentiles which believed, and had not the law of Moses, have God for their God; therefore it is by faith. Lastly, justification by faith, doth much ratify and greatly confirm the law; therefore it is by faith that we are justified. 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 righteousness by our justification by faith; and thereby all matter of rejoicing and glorying is taken from us, that it may be in God aloneꝭ in these regards we conclude, infer and gather, that righteousness is by faith. Tim. What meaneth this word (conclude?) Sil. It importeth the certain and infallible truth of that which is here inferred, because the word signifieth the casting up of many sums into one; as of two ten 〈◊〉 together is made twenty: so certain is this truth, as there is no doubt to be made of it. Tim. Wherefore serveth this? Sil. First, to stay the conscience upon this truth of righteousness by faith, being so firm. Secondly, to teach that in matters of religion things ought to be proved by firm demonstration, or ungain sayable arguments, which may evidently prove the thing in question, and strongly evict the conscience. Tim. What meaneth he by man? Sil. Even every Christian, of what sex, age, or country whatsoever. Tim. What meaneth he to say that justification is (by faith without works?) Sil. That is to say, the man that believeth is thereby absolved from his sins, without any respect of fulfilling the law by works, or without all merit by works, from whence is inferred, that faith only justifieth. Tim. Will not this open a gap to licentiousness and neglect of good works? Sil. No surely, because they are necessary to salvation, as a way that leadeth thither, though not to justification, which goeth before works, as a cause of them. Tim. Faith itself is a work of the spirit, therefore if we be john 6. 27. justified by faith, we are justified by a work. Sil. It doth not justify us as a work, for so it is unperfect and needeth pardon; but as it goeth out of us, and layeth hold on Christ, in whom is all perfection; or it justifieth as a work ordained of GOD, to be the organical means to receive Christ. Tim. What learn we from hence, that God is the God of the Gentiles? Sil. That there were some Gentiles which were joined to God's people, and had their sins forgiven them, even before the general calling of the Gentiles, after the coming of Christ. Examples hereof we have in job, and also his friends; and jethro, Cornelius, the Syrophenitian woman for examples. Tim. What is it to have God to be our God? Sil. To make a league with us, to bestow all manner of happiness upon us for Christ, so we believe. Tim. What are the particular benefits which they have who have God for their God? Sil. First, union with Christ. Secondly, adoption to be the sons of God. Thirdly, imputation of 〈◊〉 with forgiveness of all sins. Fourthly, the spirit of sanctification, together with peace of conscience, joy in the spirit, hope of glory, access unto God's favour. Fiftly, all Creatures are our servants, 〈◊〉 the very Angels. Heb. 1. 14. Sixtly, all Creatures are at league with us. Hose. 2. 18. seventhly afflictions, yea sins turn to our good, through God's great love. Eightly, his blessings are as pledges of his favour. Ninthly, the Scriptures are written for us, and belong only and wholly to us, which are in league with God through Christ. Tim. What was gathered hereof? Sil. That it is a wonderful mercy to be one of God's people; blessed are they whose God is jehovah. Psal. 144. there is more matter of thanksgiving & joy in this, then in having a world of riohes, in being the sons of Kings and Princes. DIAL. XVIII. Verse 30, 31. For it is one God which shall justify Circumcision of faith, and uncircumcision through Faith. 31. Do we make the Law, etc. Tim. WHat is the meaning of this verse? Silas By circumcision is meant the jew, and by uncircumcision the Gentile. A Metonymy of the adjoint for the subject. Tim. What then is it to justify Circumcision of Faith? Silas. First, a jew is not justified, because he is such a one, that is, one circumcised according to the Law, but because he believeth in Christ. Tim. What understand ye by justifying uncircumcision by Faith? Silas That a Gentile is not cast off, because he is such, that is, uncircumcised; but having faith to believe in Christ, God justifieth him also. Tim. What follows of this? Silas. That jew and Gentile which believe have one God, a common God and Saviour to them both. For, God is God and Saviour to every one whom he justifieth. Tim. How doth the Apostle from hence conclude his main argument of justification by faith, without works? Tim. Namely thus: that seeing the jew, which had the Law of Moses, had God his God to justify 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 Covenant, to be one of God's people, & to have God his God to give him righteousness, thence it follows, that justification is not by works but by Faith, both to jew and Gentile. Tim. What instruction can ye gather from hence? Sil. Even this; that Christ jesus through faith, joineth us in fellowship with God, of what Country soever we be. Or this, that as there is but one God, who is a comm on Saviour of all his people, so but one way for his people, be they jews or Gentiles, whereby to be justified, 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 thorough faith, etc. Tim. What is the drift of these words? Silas. To answer the objection of such as were enemies to justification by faith, and secretly to confirm his purpose by that which is brought against him. Tim. What is the Objection? Silas. If such as believe in Christ, be justified without respect to their doing the works of the Law, than the Law is made void and of none effect. This objection proceedeth from the ignorance of such as do not know the strength of sin, the Nature of God's justice, & the true end wherefore the Law was given. Secondly, it proceedeth from the pride of nature, loath to yield 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 up itself Giantlike against God himself. Tim. What was the answer to this objection? Silas. It hath two parts: First, a denial, with a detestation of the thing objected [God forbid.] Secondly, an inversion or converting the matter upon the head of the obiectors (Yea, we establish the Law. Tim. What learn we from the first part of the answer? Sil. That all thoughts and reasonings against God's truth, should be very detestable to us: so as we should reject them with a marvelous hating of them. For, Divine truth is such an holy thing, so precious to God, as we should not with patience endure any muttering against it. Tim. Whom doth this reprove? Silas. Such as do favour or wink at cavils and cavillers against the Doctrine of salvation, or such as are no whit moved at their dealing. Tim. How doth the Apostle turn the thing objected upon their own heads? Silas. Thus; justification by faith, is so far from destroying the law, as that the law is thereby established. Tim. But how is this true which the Apostle saith, That the Law is established by faith? Silas. First, the doctrine of justification 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 justified by him. Thirdly, Also without Faith it is impossible to keep the law, or any part there of. that such as believe in him, must endeavour the keeping of the Law, to declare their thankfulness. Thus is the Law established by this Doctrine of righteousness thorough believing. Tim. What follows of this? Silas. That there is no cause either for the jew to cast off the Doctrine of faith, in regard of any wrong done to the Law, which is thereby ratified and made more firm: or yet for the believing Gentile less to esteem the Law, because without it he is justified by Faith; sithence thus the Law is the more countenanced & confirmed, as that which showeth sin our sickness, and driveth to Christ, and teacheth the good way wherein we are to walk, that we may please Christ our justifier. CHAP. FOUR DIALOGUE I. Verse 1, 2. What shall we say then, that Abraham our Father hath found concerning the flesh? For, if Abraham our Father were justified by Works, he hath whereof to rejoice, but not with God. Timotheus. WHat is the drift of this whole Chapter? Si. To prove justification 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 pattern of justification to all his seed or Children, as verse 23, 24. Look how Abraham was, in such wise be his seed justified. Now it is certain, that Abraham was justified not by works, but by believing the promise concerning Christ, therefore all the Children of Abraham are so justified. Tim. What be the parts of this 4. Chapter? Sil. Two: in the first the example of Abraham is propounded unto the 23. verse; in the second, this example is applied unto the end of the Chapter. Tim. How was the example propounded? Sil. First negatively, showing how he was not justified. Secondly affirmatively showing how he was justified. Tim. How was he not justified? Sil. He was not justified by works, which the Apostle doth prove by this reason. Abraham had nothing to glory with God, but if he were justified by works, than he had whereof to rejoice with God, therefore not by works? Tim. But did his works gain him nothing? Silas. Yea, amongst men, and in the account of the world, but not in God's eye. Tim. Why doth he call Abraham Father? Sil. Because of him came the jews which were his Offspring. Tim. Why doth he call him, Our father? Sil. Because Paul himself was a jew, and descended of Abraham, which he doth acknowledge to this end, to decline the envy of his Countrymen, lest they should think 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 jews also the Scripture had expressly testified of him, that he had his righteousness by believing. Tim. What Instruction do ye gather from hence? Sil. That it is a good kind of teaching to teach by examples, because those move the senses. Secondly, of examples, the fittest and most meet would be chosen, which is a point of wisdom in the teacher. Tim, What is here meant by flesh? Silas. The external works of Abraham, as it is expounded in the next verse. [For if Abraham were justified by Works, etc.] Tim. What do ye learn from the next verse? Sil. Two things: First, good works get us commendations and matter of rejoicing amongst men. Secondly, they do not at all avail us to procure our acceptance, pardon, and release with GOD, because they want perfection. For neither do we all good works, 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 work, no more than a thistle can bring forth a Fig; neither yet be such works as we do after our conversion, without spots. Lastly, we do many things contrary to the Law. DIAL. II. Verse 3. For what saith the Scripture? Abraham believed God, and it was counted to him for righteousness. Tim. WHat doth this Text teach us? Silas. How Abraham was justified, namely, by believing the promise. This is proved by authority of Scripture; the Scripture saith, that Abraham was justified by believing, therefore he was so justified. The text hath a Question [For what, etc.] Secondly an answer thereunto [Abraham believed, etc.] Tim. What learn we from the Question? Sil. That the points of Religion are to be proved by Scripture. Secondly, from authority of Scripture, an argument followeth affirmatively. Thirdly, that proofs of Scripture ought to be brought fitly and sparingly. Fourthly, the wisdom of Paul, in observing the phrase and course of Scripture. Tim. Now let us come to the answer: the faith spoken of in Gen. 15, 6. which the Apostle here citeth, was not meant of Christ, but of an infinite posterity andissue. Silas. The answer hereunto, is this: First, Abraham by Faith had chief respect to that which was promised in the beginning of the Chapter, that God would be his shield and reward. Secondly, Abraham in his posterity foresaw Christ, who was to come out of his loins. Thirdly, in all promises, the promise offering Christ was wrapped, as the foundation and root of them all. Fourthly, it was Christ which spoke to him at that time, Gen. 15, 6. for it was the second person who spoke unto the Fathers, and 〈◊〉 〈◊〉 believed in Christ. 〈◊〉, the mercy of GOD whether it appeareth to us spiritually or temporally, is the object of faith, and God is not merciful but by jelus Christ: therefore they that believe any promise of mercy, believe in Christ. Tim. What more do ye observe here? Sil. To believe God, and to believe in God, are all one: for to believe God, is to give credit to his word, and to put our confidence in his goodness; thus Abraham believed God. Tim. What more was learned hence? Sil. That it is a wonderful thing to believe God, or in God: because it obtaineth the praise of righteousness to him that doth it, as it is written, He believed God, and it was accounted to him for righteousness. This one thing should be sufficient to move all Christians to rely upon God his promise by faith. Tim. What other reasons may move men to believe God? Sil. Very many and substantial: as first, because of God's commandment. Secondly, because God being most true, is worthy to be believed. Thirdly, there is great danger if we do not believe, even eternal death, and the loss of heaven, besides all temporal goods. Fourthly, it is a special service of God to trust in him. Fiftly, it is the cause of all other duties, which spring from faith, as the root of all. Sixtly, therein is God most honoured, when he is trasted in; and by the contrary, much dishonoured, for he is thereby made a liar, so much as lieth in us. 1 john 4. 20. DIAL. II. Verses 4. 5. Now to him that worketh, the wages is not counted by favour, but by debt, but to him that worketh not, but believes in him that justifieth the ungodly, his faith is counted for rightness. Tim. WHat is the drift of this text? Sil. To prove justification came not by works, but of faith, by an argument of contraries; three contraries set against three: as first, he that worketh not, and he that worketh. The second contrariety is between favour and debt: the third is wages and imputation. Tim. How stands Paul's argument from these contraries? Sil. Thus; if Abraham were justified by merit of works, than he had his righteousness by debt, and as a wages, but his righteousness came to him not of wages and debt, but of favour and by imputation: therefore he was justified, not by works but by faith. Or more briefly thus: If Abraham was justified by favour and imputation, therefore not by desert of works, but by believing. Tim. What is meant by him that worketh? Sil. Not one that hath or doth works, but one that desireth to deserve by his works, which appeareth by this: First, a believer must be a worker, and such an one was believing Abraham. Secondly, wages and debt is given to merit, not to works. Tim. What learn we by this, that the reward is counted according to debt, to him that will claim it by merit of works? Sil. That eternal life is due to him that can fulfil the law; this cometh by virtue of a compact or covenant which God hath made, promising to them which do the law, that they shall live by their works. Tim. What is meant by him that worketh not? Sil. Such an one as either hath no works to commend him to God, and deserve his favour; or having works, do put no affiance nor trust in them. Tim. What was the doctrine here? Sil. That we must claim nothing by our works: the reason hereof is, first, because our good works are joined with many evils. Secondly, our works be not our own. Thirdly, there is no proportion between our works and the kingdom of heaven. Fourthly, our works are a due debt. Fiftly, our best works have their imperfections and wants, that we do not all good works, neither do we them in perfect love of God and our neighbour. Tim. What is it to believe in him that justifieth the ungodly? Sil. To put trust in him that he will be merciful to our sins, to forgive them to us for Christ. Tim. Who are the ungodly? Tim. Such sinners as be strangers from God, as all the elect be before their calling. Tim. Doth God accept wicked men to favour while they are wicked? Sil. No, but first he forgiveth their sins. And secondly of wicked he maketh them good, putting his holy spirit into them, to regenerate and sanctify them. But at their justification he findeth them ungodly, 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 filthiness of sin, by a powerful sanctification. Tim. What is meant hereby, That his Faith is counted to him for righteousness? Silas. That the righteousness of Christ is reckoned the righteousness of that person, which doth by Faith embrace Christ. DIAL. FOUR Verse 6, 7, 8. Even as David described the blessedness of the man unto whom God imputeth righteousness without works, saying; Blessed are they whose unrighteousness is forgiven, & whose sin is covered, Blessed is that man to whom, etc. Tim. WHat is the drift of this text? To prove that righteousness is imputed unto faith, and cometh not by Works. The which the Apostle proveth by the testimony of David, Psal. 32, 1, 2. Tim. What be the parts of this Text? Sil. 2. First, the Preface or entrance, [Even as David, etc.] Secondly, the testimony itself [Blessed are they, etc.] Tim. What note ye out of the Preface? Sil. These things: First, that the testimony is cited without naming the Psalm or verse. Secondly, that the righteousness of Christ was preached to them that lived before Christ. Thirdly, Paul so citeth the testimony, as he giveth the sum and meaning of it in few words, which is thus much; that justificaton is the imputation of righteousness to the believer, without works. Tim. Who was David? Sil. The Penman of the Holy-ghost, one of the holy Prophets. Tim. What follows hereof? Silas. That his testimony is to be received as the testimony of God, because the Prophets wrote as they were moved by the holy Ghost. Tim. What means he by describing? Silas. Not a perfect definition, but a short and plain setting before us of the matter. Tim. What is meant by the Blessedness of the man? Sil. The man which is blessed, or which may be esteemed and held blessed. Tim. What do ye call blessedness? Sil. The happy condition and estate of such as be in God's favour through Christ. Tim. What is meant by imputing? Silas. To impute, is to put a thing into one's account or reckoning; it is a word borrowed from Merchants, who are said to impute that, whereof they exact a reckoning and account. Tim. What is meant here by righteousness? Sil. The exact and perfect conformity and agreement to the will of the Creator, which since Adam was found in Christ only. Tim. Why doth he say (without works) seeing David speaketh not of works in that part of the Psalm? Sil. It must of necessity be understood: for if this be the blessedness, to have the righteousness and good works of another (that is) of Christ accounted to us, than a man is righteous and blessed without his own works. Tim. Ten but he meaneth ceremonial and natural works done before our conversion: works done before faith. Sil. Nay not so, but he meaneth all works wherein sin may be committed, and therefore more principally works of the moral law; because more properly sin is in them: again, David speaketh this even of himself, being now converted and renewed unto faith. Tim. What were we taught out of the testimony itself? 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 poor and needy, in that the wealthy of the world, have no other true happiness, then that which is common to the poorest believer. Thirdly, here is matter of great humbling for the mighty and rich, in that the poor are equal to them in the chiefest things. Fourthly, here is matter of great unity and love amongst all sorts, in that there is but one common salvation, or means of forgiveness of sins to the beggar and to the king. Tim. What is that way of blessedness which is common to all the Saints, tell us-this more plainly and distinctly? Sil. Free forgiveness of sins through faith in jesus Christ; which is expressed here by three phrases or fashions of speech. First, remission of sins, which is a discharge of a debt. Secondly, covering of transgression, it being a speech taken from such as hide unseemly things from the eyes of others, lest they be offended; so our sins by forgiveness are hid from the eyes of God's justice. Thirdly (of not imputing) that is, not reckoning it to us, or calling us to any account for it. A speech borrowed from Merchants or Creditors, who do put that debt out of the In this sense the word imputing is used Nom. 8. 27. reckoning, which they mean to forgive; so are we said to have sin not imputed, as when a creditor of grace and favour, accepteth a debt to be paid, accounting it discharged, when the party indebted is not able to pay it. Tim. What understandeth he by forgiveness of sin, more than is expressed? Sil. The imputation of Christ his righteousness, which cannot be severed from remission of sins: so here is a 1 Cor. 1. 30. Synecdoche of the part. Tim. What was further here noted? Sil. That forgiveness is of all sins great and small, many and few one and other. Secondly, that seeing we cannot be free from sin, but by forgiveness, we should therefore avoid sin the more carefully, being wary that we do not that from which we cannot be quitted but by a pardon; and lest we abuse that mercy, which doth so graciously cover our faults. Tim. What other things more were noted out of this text? Sil. Sundry, first touching blessedness. Secondly, touching God's mercy in forgiveness of sin. Thirdly, touching our duty about leaving of sin. Tim. What was noted and observed concerning blessedness? Sil. Many things, first the causes of blessedness, the chief working cause is God's grace or the favour of God; the meritorious and material cause is Christ his obedience to death; the end or final cause is God's glory: the instrument God's word offering, our faith apprehending, the Sacraments sealing: hence it is written, Blessed are they that believe, blessed are they that hear the word and keep it. Secondly, the effects of blessedness; the effects towards ourselves are forgiveness of sins, regeneration, peace of conscience, joy in the holy Ghost, graces of the new man, as knowledge, wisdom, faith, hope, love and patience. The effects towards others be the works of love and mercy, and all fruits of our labour in our calling: hence it is said, Blessed is the man whose sins are covered, Psal. 32. & Blessed are the merciful, and the 〈◊〉 and the poor in spirit. Math. 5. Thirdly, the degrees of blessedness, which be three, first in this life an entrance into a blessed estate, by being engrafted into Christ through faith, to be 〈◊〉 of him and his benefits, of forgiveness of sins and sanctification. Secondly, the proceeding in it at death, when the soul is received into glory, the body being laid into the earth. Thirdly, the perfection of it in heaven, when the whole man shall be glorified: hence it is said, Blessed are they which die in the Lord, Revel. 14. 13. & Blessed are they who are called to the lambs martage. reve. 19 Tim. What was observed touching forgiveness of sins? Sil. That the Prophet speaking in the plural number, giveth us to understand that not one or a few, nor small, but many and great sins are forgiven the faithful: the reasons hereof are first, because otherwise they could not be blessed if one sin were unpardoned, for they could have no true peace. Secondly, Christ's merits and Gods mercies exceedeth all, and be much greater than all the sins of the 〈◊〉, were they all in any one man. Tim. What use of this? Sil. Sound consolation to believers, in the time of 〈◊〉 for sin. Secondly, an instruction for us, to forgive our brethren whatsoever offence against us, when they come and say, it reputes me: even as God for Christ's sake forgave us, Ephe. 4. 32. Observe that our sins only hinder our blessedness, which shall be perfect when our sins be wholly taken away, mean time it is but begun. Tim. What were we to learn as touching our duty about sin? Sil. That before the committing of sin we do take good heed; 〈◊〉, that we may not offend so merciful a God as hath forgiven us so great a debt. Rom. 12. 1. Secondly, because sin being once committed, we cannot be well eased till we be forgiven: further we learn, that after the committing thereof, we despair not, because there is mercy with God, to give a free and full pardon to them who seek for it. Lastly, that God's children may commit sins of all sorts and kinds, except only one sin, from which they are preserved. DIAL. FOUR Verses 9, 10. Came 〈◊〉 blessedness then upon the Circumcision only, or upon the uncircumcision also? for we say that faith was imputed to Abraham for righteousness, how was it then imputed when he was in the Circumcision, or when he was in the uncircumcision also? not in the Circumcision but in the uncircumcision. The parts of this Text be two: 1. a question, 2. an answer. Tim. WHat is the drift of this text? at what mark doth it aim? Silas. To apply to Abraham the text in the Psalm, and to prove by circumstance of time, that not by works but by faith Abraham was justified before God: for there David mentions not works; yet seeing he was circumcised, it might be thought that thereby came forgiveness. Tim. How doth he prove it by circumstance of time, that circumcision did not justify Abraham, and so not David or any other man? Sil. Thus: Abraham was reckoned righteous at the time when he was not circumcised, therefore his righteousness came not by the works of the law; for that which was not, could not bring righteousness to Abraham: but circumcision was not when Abraham was justified, God did not justify him by it. Tim. How doth it appear that Abraham was pronounced Just, before he had Circumcision? Abraham had the promise of righteousness, Anno 85. of his age: but he was circumcisea, an, 99 Sil. By the history of Genesis, comparing the 15. chapter with the 17. from whence I do gather that Abraham was circumcised 14. years after he was pronovaced 〈◊〉 by faith: hereof the Apostle doth collect two things, first, that circumcision was no cause of Abraham's justification, because this was first, and circumcision came long after, & a cause must go before his effect. Secondly, that no works justified Abraham, because all the controversy about justification, grew first about circumcision, which the jews joined with Christ: also because the jews counted circumcision a noble work, and a worthy worship of GOD; from whence we may infer, that if Abraham were not justified by circumcision, much less by any other work: therefore the imputed justice of faith belongs to Abraham's Children which are not circumcised, so that they believe as Abraham did. Tim. What were we taught from hence? Sil. That all, even the least things in Scripture, the very Righteousness of faith is often had before the Sacraments be had, which follow as seals, and do not go before as causes. circumstances of time are of great use. Secondly, that the Scriptures must be read with very great study and diligence. Thirdly, that Sacraments by the work done, and action of the Minister, confer or work nothing toward the forgiveness of sin; for Abraham had his sins forgiven him, and was accepted for righteous being yet uncircumcised; but he had the Sacrament of circumcision as a sign and seal of the pard on of his sins, and of righteousness 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, than followed faith. Thirdly after that in order of causes (but not of time) justification. Fourthly, unto this was added circumcision to confirm his faith, and to testify his obedience to God: it is Popish error to tie grace unto Sacraments. DIAL. V. Verse 11. After he received the sign of Circumcision as the seal of the righteousness of the faith which he had when he was uncircumcised. Tim. WHat is the drift of this text? Sil. To answer a secret objection, which was this: If Abraham were justified before his circumcision, wherefore then did he take circumcision? unto which the Apostle answereth, that he received circumcision to confirm his faith in that righteousness which before was given him, when he began to believe; or rather here is an answer to a double objection. First is, that righteousness belongeth to the uncircumcised only, sithence Abraham had justification in the time of uncircumcision bestowed on him. Not so saith Paul, for he was circumcised: but to what purpose (might one say) having already faith and righteousness? That is true (saith our Apostle) but his faith needed confirmation: therefore he took from the hand of God circumcision, which is not only a Sacramenta sig na sunt & sigilla, non merita 〈◊〉 et vitae. signifying or distinguishing sign, but a strengthening seal more to assure him of God's promises in Christ. For interpretation of the words, note that (sign of circumcision) is put for circumcision, which is a sign (as Math. 24. sign of the son of man, for the son of man whose appearing shall be a sign of a present judgement) not a common, but a sacred sign; thence by the latins termed (sacramenta:) to receive signifies to take it in his flesh by the appointment and ordinance of God: now if Abraham received it, this argueth that God Sacraments be signs, first of grace, secondly of duty. gave it (for receiving & giving are relatives,) so circumcision was a sign both on God's part giving, and on Abraham's part receiving it: it signed, and assured the grace and promise of the one, & the faithful embracing of the other. (The sign) that is for a sign, or to this end, to be a sign Obsigna ' & analogia signi, & pactionali stipulatione. and seal, that is as a divine pledge or seal, to ratify unto Abraham the righteousness of faith, which he received, being yet uncircumcised. (Seal) a speech borrowed from Kings and Princes, which add their seal broad, or private signet, to ratify and confirm the leagues, edicts, grants, charters for better assurance of such as be confederates, or subjects, to warrant covenants and gifts. So did God that heavenly King, against the shaking and weakness of Abraham's faith, touching the promised seed, and blessedness by him, (which is here called righteousness, and before was termed forgiveness of sins,) and not imputing sins, which is blessedness inchoate or begun, leading to perfect happiness in heaven. The sum of the text is, that though God's promise of blessedness to believing Abraham, by Christ his seed, were certain and undoubted; for God is truth itself: yet for more authority, and the better to fence and 'stablish Abraham's faith, against doubtings and fears, there was added a seal of circumcision. Observe that albeit it be one use of a seal to shut up and hide for a time, things which be secret and must not yet be manifested, (as Math. 27, 66. revel. 5, 1. and 10, 14.) Yet in this text Paul hath respect to the other use of a seal, which is for ratification, as it is used, 1 Cor. 9, 2. 2 Tim. 2, 9 reve. 7, Sacramenta 〈◊〉 tantum significant justitiam, sed dant et obsignant 〈◊〉 in glossa. 2, 4. 2 Cor. 1, 22. Sithenco God had in his word expressed and mentioned his covenant with Abraham, therefore he could not take circumcision to hide or cover the righteousness of faith, but rather to help and comfort his faith in temptation and trials, wherewith God meant to prove his faith, as he did to the uttermost, namely at the offering of Isaac. Tim. What thing was chiefly taught out of this text? Sil. The true nature and the principal use of all Sacraments old and new, which generally serve to be signs given of God, to admonish us by mystical signification; and seals to assure us of Christ and our righteousness by him. Every sign is not a seal, but circumcision is both; and DIALOGUE VI. Verse 11, 12. That he should be the Father of them that believe, not being Circumcised, that righteousness might be imputed to them also; and the Father of Circumcision not to them only which are of the circumcision, but unto them also which walk in the steps of the faith of our Father Abraham, which he had when he was uncircumcised. Tim. WHat is the drift of this Text? Silas. To show the end of God's counsel, in justifying Abraham in time of his uncircumcision, which was to show, that the Gentiles which believe are Abraham's children though they be uncircumcised, aswell as the circumcised believing jews. To explain this better, in the former verses two things were affirmed of Abraham: First, that he was justified by the faith he had in his uncircumcision: 2. that he received circumcision as a seal of forgiveness of sins by the redemption of Christ, through faith in his blood. Now he showeth 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 believe, being not circumcised. i. Gentiles: the latter happened, that he might be the Father also of Circumcision. i. the jews, not universally, but particularly such as walked in the steps of Abraham's faith: and all to this end, to teach that the benefit of imputed righteousness, pertaineth to both jews and Gentiles which are believers, as being equally children of Abraham, and therefore heirs of all the privileges and rights which were abraham's by virtue of God's promise that he made to him, Gen. 17. I will be thy God, and the God of thy seed. And again, Thou shalt be the Father of many Nations. Abraham etc. in this name was this whole mystery expressed. Concerning the interpretation of the words, this phrase of walking in the steps of the faith, etc. hath reference (as may seem) unto the commandment, Genesis 17, 1. Walk before me, etc. and it doth very significantly declare, that there is no other Faith required in the posterity, than which was in the Parent Abraham, namely, such a faith as seeks remission of sins and life everlasting in grace alone, and not in Circumcision and works of the Law. Tim. Of how many sorts be the Children of Abraham? Silas. They be either jews or Gentiles. The jews may be distinguished into circumcised and believing jews, and uncircumcised and believing, as Abraham did, but not circumcised as he was; as they were which received the Gospel when the law ceased. Tim. What is it then that giveth this dignity to men, to be Abraham's Children? Silas. It is not Circumcision, but Faith, believing the promises after Abraham's example; for it causeth righteousness 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 unto Abraham, to make all believers his Children: First, because it is a large and honourable posterity. Secondly, it is also a marvelous great matter to have Abraham to be our father. For righteousness, forgiveness of sin, & all happiness belongeth to such. We are here very diligently to observe (lest we err) that fatherhood in respect of the faithful is here given to Abraham not by efficiency, as if he should be the worker and author of faith in all his children (for faith is the gift of God, it is not of ourselves, or of any other creature) but by a kind of proportion, because the grace of the Covenant was given him upon that condition and agreement, and by that Law, that as carnal parents do pass over and derive all their inheritances and goods unto their natural Children: so Abraham this spiritual Father, should by covenant, doctrine, and example, derive unto all the faithful his spiritual Children, that free blessedness and justice of Faith, which he had received of God. Learn also the unity and harmony of the Church, Faith, righteousness in the old and new Testaments. There is but one Father of all the believers: and therefore but one faith, one body, and one Church: one Lord, head, and Saviour; one justification, one salvation, even as we profess one catholic Church, the Communion of Saints, to which pertains remission of sins, resurrection, and glory. Hence falls to ground that carnal conceit of the jewish Church, that it had only temporal promises, and were not partakers of Christ and his righteousness. Furthermore note here, that to be the children of Abraham, and heirs of his justice, we ought to labour for such a faith in all points as was his Faith, so qualified as his belief was: coming after him in believing, as we would track and follow the steps of one which had gone before us in a rough, uneven, and cragged way. Tim. What were the qualities of Abraham's faith, in which we must imitate him? Sil. Sundry and excellent: First readiness, in that he believed God without delay or deliberation, after once he had his promise and understood it. Secondly sincerity, in that he believed truly without Hypocrisy Thirdly strength, for that he strove against, and overcame all lets of his faith. Fourthly patience, in that he waited long for the performance of the promise. Fiftly, constancy, in that he continued to believe unto the end. 6. Wisdom in that he grounded his faith aright, upon the word and promise of God, and not upon men or his own merits. seventhly fruitfulness, for his faith was fruitful of good works, james 2, 22. Abraham's Faith wrought with his works. Lastly, it was not coniectural opinion, but a Plerophory or firm and full assurance of the promise, Rom. 4. Tim. What were the chief fruits of Abraham's faith? Sil. First, singular love of God, for whose sake he was ready to offer Isaac. Secondly a true fear of God. Thirdly, rare charity towards men, gladly entertaining strangers. Fourthly, denial of himself, for he left his own country and his father's house. Fiftly, sortitude and valorous courage, for he feared greatly no danger nor enemy. Sixtly, contempt of the world, with the pleasures and delights, profits and honours of it: for he was ever ready to lose and leave all for God's name. Such as be like to Abraham in his faith, having or striving to have it so qualified and so fruitful, are indeed the children of Abraham. DIAL. VII. Verse 13. For the promise that he should be the heir of the world, was not to Abraham or to his seed through the law: but through the righteousness of faith. Tim. WHat is the scope and drift of this text? what is the purpose of Paul? Sil. To prove by a new reason, that Abraham had righteousness, not by his works but by his faith: the reason is this; By what means Abraham was heir of eternal life by the same means he obtained righteousness but Abraham was heir of eternal life, by believing the promise, therefore also he had righteousness by believing. Thus most commonly the purpose and connexion of this text is laid down by interpreters: But Master Beza and Paraeus will have it not a new argument to prove the principal thing in question, viz, that righteousness is by faith, (for this is not the thing concluded, but the medius terminus, or reason to infer a conclusion premised in verse 12. that the children of Abraham are they only which walk in the steps of Abraham's faith, (not they which walk in the steps of his circumcision or works:) for the law, viz. (works of the law natural or written) is nothing to this child-ship (as I may speak:) reason is because the promise given to Abraham to be heir of the world, or to have the world his inheritance, came to him by the righteousness of faith: therefore they which walk not in Abraham's works, but in his faith be his children; as Abraham became their father, not by his working, but by believing: If this sense and coherence be judged best, then by world, the believers dispersed and scattered over the world is meant: also there is an Ellipsis of the word (given) which should be added to promise; and the particle disjunctive (or) hath couched in it a close objection; as thus: Be it that the promise of being father of many nations, and heir of the world, were given to Abraham, on condition of his believing, yet to his seed it might be on condition of works: no, saith Paul, in no wise; the reason is rendered 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 do judge? Sil. Some say the land of Canaan, at least typically and mystically: some by it understand all the believers which are dispersed through the world, as is aforesaid: some by it understand all the creatures of the world, which are the inheritance of Abraham and every faithful person: and I take it to be meant of the world to come, even of the possession of salvation in heaven, of the celestial inheritance. That this is the meaning, may appear by the whole former treatise of justification, also by the 14. verse of this Chapter; wherein by heir, none can be meant but the heirs of eternal life: if any think good to join this sense and that of Paraeus and Beza together as subordinate one to the other, it is not a miss. Tim. What learn ye hereby, that this inheritauce of heaven dependeth upon the promise of grace? Sil. That believers may surely look to have it in the end, because the promise doth not deceive, seeing it is his promise which cannot lie. Secondly, we learn that it behoveth the faithful to have an eye still upon the promises, and to have their refuge thither when they shall be assaulted; as a chased Hart flies to the cold broke, and the fearful Coney to the rock or borrow; so we being tempted run to the promises. Tim. Upon what condition was this promise given or made of God to Abraham. Silas. Not upon condition that he should fulfil the Law, because the Law was published long after the promise, and therefore could be no condition thereof; again, none can possibly keep the Law. But the promise was given upon condition of believing, namely; that Abraham & his seed should embrace it by faith. Tim. What doth this show unto us? Si. The necessity of Faith, in that we are not partakers of the promises without it. 2. the excellency of faith, that to it the greatest promises are made. Lastly, from hence we are exhorted to labour and strive to attain the gift of Faith, and to increase it if we have it, labouring against hindrances. Let this be further noted, that though this promise given to Abraham be chiefly accomplished in the heavenly inheritance, yet it comprehends the church of Christ over the world, as a spiritual heritage, yea & the right to temporal things in this world, 1 Cor. 3, 21. and all this through Christ the promised seed. DIAL. VIII. Verse 14. For if they which be of the Law be heirs, then is faith but vain, 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 prove that the inheritance of heaven is not given on this condition, that the Law be fulfilled by us; and therefore it is given on condition of believing. This is proved by a reason taken from absurdities, or from contraries, which is thus; That if the inheritance be got by fulfilling the law, than faith is void, and the promise of none effect: or more plainly thus, If salvation be given on condition of working or doing, than it must needs be that faith which believes the promise is idle, and so the promise is also idle and frustrate; which were an absurd thing either to think or speak so, for God neither doth or promiseth aught in vain. Tim. Hath the reason good weight and firmness, if it be framed from the law of contraries? Sil. Yea, for to have salvation by merit of our works, and to believe that it is given us by virtue of a free promise; these two are so contrary, that if merit be granted, believing is clean destroyed, and if belief be taken away, than the promise vanisheth; the promise & the law, works and favour in this case of justification, 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 jews which are circumcised, to whom the law was given. Secondly, such as challenge & claim salvation by merit of works, or upon condition to fulfil the law, so it is taken here: now the law thus taken for merit of works, doth suppose a debt, & destroyeth grace, being quite opposite to the promise. Tim. What is meant by this, that faith is vain and the promise void? Sil. That is to say, faith should be required of us in vain, and the promise of God made in vain, if the inheritance of heaven came by works: but it were a very absurd and wicked thing to say thus, as appeareth by these reasons. First, because God doth nothing in vain. Secondly, because none can in any wise keep that condition of fulfilling the law: therefore the promise of grace and faith, be most needful and necessary, without which, our mind would always be full of distrust, the law being unpossible. Tim. But if the law and the promise be so contrary, that the putting of the one destroyeth the other, how is it that God hath annexea so many promises to the law? Sil. There is a difference to be put between the promises of the law and of the Gospel; for the promises of the Gospel be of remission of sins, justification, the holy Ghost, salvation: these are not made to the law (that is,) on this condition to keep the law perfectly, or else not to have them, because then these promises should be void, seeing none fulfil the law, and so we should ever be doubtful. Tim. What is the second reason why the fulfilling of the law is no condition of the promise? Sil. It is taken from an evident effect of the law through our default, not of the law itself, as thus; the law accuseth us and pronounceth us guilty of wrath, that is, of punishment: therefore remission of sins and salvation, is not from the law; for we cannot be saved by that which condemneth us; and punishment is repugnant to the inheritance and promise. Tim. How cometh it that the law condemneth us to punishment? Sil. Through our transgression and breaking of it, whereby we fall into the wrath of God, for there must needs be transgression where there is a law, because man's corruption cannot observe it; and where there is transgression there must needs be wrath; and such as are subject to wrath and vengeance are void of eternal life: therefore the Apostle reasoneth well, that the inheritance is not by fulfilling the law, because the law causeth wrath by revealing it, and declaring us guilty of it, insomuch as we have broken the law. Tim. What worketh this in men; that the law causeth wrath? Sil. In wicked men it worketh a hatred of GOD, and causeth them to fly from him and strue against him: but in the elect it leadeth them to Christ, as the disease being felt driveth to the Physician. Tim. What use is there of this? Sil. It serveth first to reprove the Papists, who teach that eternal life may be merited by the works of the law, as one should say, that life may be found in death, peace in wrath. Secondly, it reproveth ignorant Christians, who attribute salvation to their good deeds and serving of God. Thirdly, it teacheth the true bounds and limits of the law, that it was not given to justify, and therefore that we should not lean to the law for salvation: but having learned and been made to feel by it, that we are under wrath thereby to be driven unto Christ our peacemaker, as the sense and smart of our wounds sends us to the Chirurgeon. DIAL. IX. Verses 16. Therefore it is by faith that it might come by grace, and the promise might be sure to all the seed: not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. Tim. WHat is the drift of this text? Sil. To prove the former point, that the promise of heavenly inheritance is ours by believing, and not by working; the reasons to prove this, are two. First, if the promise be made upon any other condition then believing, than it is not free but of debt. Secondly, the promise is not sure, except it be ours by believing: for there can be no certainty by works of the law, which we be not able to do perfectly. Tim. What other thing is contained in this text? Sil. A distribution of Abraham's seed, into believing jews and believing Gentiles: the former called his seed after the law, because the law was given to the jews; the other which be of Abraham's faith, viz. believing Gentiles. Tim. What doth he speak of here when he saith [it is]? Silas. He speaketh of the heavenly inheritance promised to Abraham; also he saith, it is by faith, to show that the promise of the heavenly inheritance, was given on condition that we do beleeuc, and that faith is the Instrument to receive it: and the manner of Scripture phrase, is to attribute that unto the instrument, which is proper unto the agent. Tim. What is meant by this, that [It might come by Grace?] Silas. We may understand by Grace, either the object of Faith, that is, God's grace and mercy offered unto us in Christ, which is the very thing that faith looketh unto, and leaneth upon, as the mark and stay of it: or by grace may be understood the scope and end of Faith, which is the glory of God's grace and favour: for, it is much to the praise of God's grace, to forgive sinners, which believe in Christ, without all consideration of merits. Tim. What things did we learn from hence? Silas. These three things: First, that to attain a benefit by Faith, and to attain it freely is all one; Faith & grace being so knit, as one put the other is put, and contrariwise. Secondly, that it is a Doctrine that tendeth directly to the glory of God's grace, to teach, that righteousness and life cometh by Faith. Thirdly, that such as will have heaven by merit of works, are enemies to God's grace, whatsoever pretence they have to cloak their wickedness, yet he pulls down grace, who buildeth merit. Tim. What learn we by these words, that the promise might be sure to all the seed Silas. First, that there is a mutual relation or reference between the promise and faith, that is to say; the promise is made, that men should by faith lay hold on it; and faith on the other side, taketh to nothing but the promise. Secondly, we learn, that Faith maketh believers sure of their salvation, because it leaneth upon a sure and firm promise: for it is the nature of faith to be sure and certain, yet it is the more firm and certain, because the promise which it believeth, is firm and certain, like to God the promiser. Tim. Were not the promise sure, if it were given on condition to keep the whole Law? Silas. No, because of man's weakness which cannot keep it: as also, because of the Gentiles, which were not subject to the Law and Ceremonies: and therefore could not have enjoyed the promise of life, if it had been by the Law. Tim. Tell us, is there any thing which may hinder this certainty of believers? Silas. Yea, two things: First, doubt of perseverance to the end, which satan and the flesh do suggest to the godly. This hindrance may be removed first by prayer, which being made from faith for the gift of perseverance, it obtaineth it. Secondly, by the Meditation of God's eternal love and covenant, that he will be our God for ever, ler. 31. 3, 32. 40. and of Christ's intercession, which keepeth the believers from falling away, joh 17. The 2. hindrance is our manifold and great sins. This hindrance may be removed, by considering, that none can be without sins, and that the best men have foul ones, who yet lost not the certainty and hold of the promise thereby, because upon repentance, they were sorgiven for Christ his sake. Tim. But will not this certainty of Faith breed in us carnal security? Sil. No, especially if these cautions be observed. First, that we ground our certainty out of ourselves, upon the infallible promise of God. Secondly, our certainty must be joined with fear of offending God, as it is written, Be not high minded but fear, Rom. 11, 20. Thirdly, presumptuous sins are to be avoided, Psal. 19, 13. Fourthly, it may not be applied to licentiousness. I astly, we are not to be ignorant, that it is never severed from some doubting, which is moderated and overcome by a true and lively Faith. Tim. How can our Faith be certain, and yet be moved to doubting? Sil. Yes, for these come of divers grounds; certainty of faith springeth from the nature of faith, and from the truth and power of the promiser, Rom. 4, 20. but doubting cometh from the weakness of faith, as shaking cometh from the palsy, not from the hand. Tim. What is the use of all this? Silas. First, it administereth a marvelous great comfort to such as have obtained grace to believe truly, although weakly, for they be without hazard of perishing, and certain to have salvation. Secondly, an admonition to labour hard for faith, and to preserve it when we have it. Lastly, that the Papists must needs doubt of their salvation and be fearful, seeing they will have the promise of life eternal fulfilled unto them, upon the merit of their works, and not on their faith only. For they are always doubtful whether they have merited sufficiently, they know not when they have done works enough: yea, in their Tridentine Council, they commend no other faith but conjectural, even a bare opinion and hesitation; condemning full assurance or certainty of faith, for impious presumption, allowing not certainty of grace, without a special revelation from heaven. DIAL. X. Verse 17. As it is written, I have made thee a Father of many Nations, even before God, whom he believed, who quickened the dead, and called those things which be not as though they were. Tim. WHat things be contained in this Text? Silas. Four things: First, he proveth by the word of the promise, that Abraham is the father of believing Gentiles, (as it is written.) Secondly, he she weth how and in what manner he is their father (before God.) Thirdly, he commendeth Abraham's faith in respect of that A digression into the praise of Abraham and his faith. whereunto it leaned (which is God himself.) Lastly, God is described by two effects, impossible to art or nature: First, quickening the dead, secondly, calling things which were not, as though they were; here is the second main part of this chapter, namely a degression into the praise of Abraham. Tim. From whence is the authority fetched, which is here brought to prove the believing Gentiles to be Abraham's children? Sil. Out of Genesis 17. 5. which Oracle containeth the Etymology or notation of Abraham's name. Tim. What is here meant by many nations? Sil. All such as should believe, of what nation or people soever they were. Tim. In what sense is Abraham called their father? Sil. First, because he was a pattern of faith to all believers. Secondly because he was a teacher of that saith, being a Prophet, Gene. 20. 7. Thirdly and chiefly, because all believers have fellowship with Abraham in those promises concerning the Messias, which were made to him. Tim. But how came Abraham by this honour, to be the father of all believers? Sil. By the virtue of God's free promise, being believed by him; therefore Abraham had not this honour by works. Tim. But how and in what manner is Abraham the father of all believing people? Sil. That is expressed in these words [before God] which words be taken divers ways of interpreters: some expound Non 〈◊〉 more, sed dei exemplo, ut 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 jews;) so is Abraham a father. Some again expound it thus, (before God) that is, so he is a father as the fatherhood of Abraham cannot be understood by man's reason, but by the Spirit of God. But these words (before God) are to be understood of a spiritual kindred, such as hath place before God, in his sight and account, and maketh us accepted in his sight: there is great necessity hereof, because sithence the blessing of saving health is contained and shut within the seed of Abraham, therefore we must be Abraham's Children according to faith, that we may be partakers of life eternal. Tim. What is the instruction from hence? Sil. That the jews which are Abraham's children only according to the flesh by carnal generation, are not so precious in God's sight, as the Gentiles which believe; for these are properly children and heirs of heavenly Canaan, where of the earthly was but a type and a shadow. Tim. What is that whereunto Abraham's faith doth lean? Sil. It is God whom he believed; now to believe God is not only to give credit to his word, but to put confidence in his merciful promises; for faith cannot find any stay until it come to God, because he only is infinite in power, as well as in truth and goodness; for he alone can produce a being out of a-not-beeing, and restore life to things dead. Tim. What testimony did God give to Abraham of his infinite power and omnipotency? Ril. Unto 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 he was an hundred year old: so as there was in reason as much hope of the dead to engender, as of them. This of quickening the dead may be stretched further, even to the particular raising of some who were naturally dead, as Lazarus and others, as also to the general resurrection of the dead at the last day, in both which respects God doth quicken the dead: also the Saints while they lived, have had often experience of this effect of God's power; namely, that being often (as it were) dead in their own opinions by great sickness or very perilous dangers, they have been suddenly and mightily revived, as Daniel in the den, Isaac on the Mount Moriah, joseph in the pit, Moses in the water, and Peter on the water: nay further, this hath also place even in soul cases, for while some that have thought themselves no better then dead and lost men, in respect of their many and fearful sins, have yet been quickened by God's mighty grace, and restored to hope, as job, David, and others. Lastly, in order of Nature, this hath place: for we yearly see things, as Herbs, plants, and other creatures dead in winter, revived in the spring time. Tim. Whereunto should this serve? Silas. To teach the godly in their greatest extreamitics, to fix the eye of their mind upon God's Almightiness, that they may have comfort, knowing that they have to do with a God, that can say to the dead, Live, & they shall live: Also, to ground all their prayers upon his power, as the chief prop of faith. Tim. Whereunto do ye refer that which followeth, of calling things which are not, as though they were? Silas. Unto the Gentiles, which of no people were made a people by God's especial calling. These words have yet a larger sense, for God fulfilled them in the first creation, wherein by his word only, he made all things of nothing: also he daily fulfilleth them in the regeneration of the elect, who before being not beloved, are now beloved. Hos. 2. 23. Tim. What may we note from hence? Silas. The easiness of creating and regenerating, which with God is no harder for us then to call a man to us, or to call any thing by the name. We see also what an effectual calling is, a powerful working, causing persons to be what they were not; of enemies and sinners, sons of God and righteous. DIAL. XI. Verse 18. Which Abraham above hope believed under hope, that he should be the Father of many Nations, according to that which was spoken, so shall thy seed be. Tim. WHat is the drift of this Text? Silas. To extol and praise Abraham's Faith by two reasons: First, that it did not give place to sense, nature, or humane reason. For he believed above the hope of man. Secondly, that it did embrace the truth of God's promise, contained in these words; So shall thy seed be. And thirdly, that he made the Divine promise, the support and prop of his Faith (according to that was spoken.) Tim. What is meant when he saith [He believed under hope above hope?] Sil. That he believed under the hope of God, & above the hope of man: for when things were dosperate in the reason of man, and there was no hope at all, yet looking up unto God, he had hope; he conceived invincible faith in his heart, joined with an infallible hope even against hope of flesh, nature, and all man's reason. Tim. Do ye not by hope understand things hoped for? Sil. It is true, & then the meaning is contrary to that which might by man have been hoped for, he waited for things which were set forth of God to be hoped for; overcoming by his faith, all difficulties, absurdities, & impossibilities, which natural reason might object and oppose to him. Tim. What was our instruction from hence? Sil. This, that a true faith doth enable us to expect such things as the reason of man would never look for. Example hereof we have in Abraham, who being an hundred year old, it was against reason, that he should look to be a Father, yet his faith believed it (seeing God promised it.) Also David against all humane reason and hope believed, that he should be King of Israel. Also, when Moses believed, that the people should pass through the Red sea as on dry Land, it was against reason: the like is to be said of joseph and of many others. Tim. Is it not dangerous in things which are set forth to be believed, to take counsel with the wisdom of the Flesh, or with humane reason? Silas. It is so, as appear in the example of Sara, of Zachary, and Moses; all which were punished, because they consulted with flesh and blood instead of believing. Also, in the example of wicked men, who have received hurt by leaning too much to the wisdom of the flesh, more than to the word of God, as they which perished in the wilderness: also a Prince which was servant to jehoram King of Israel, 2 Kings 7. Lastly, Zedekiah K. of judah, jer. 39, 7. Therefore in things which are propounded by the word to be believed of us, we must renounce that which our own and other men's reason can object, seem it never so absurd and unpossible which God promiseth, yet it must absolutely be believed. Tim. What was further commended to us out of the first part of this sentence? Silas. That it is the property of a true faith, to keep men in hope, even when things seem desperate. Example hereof we have in our Saviour Christ, Math 27. My God my God, why hast thou forsaken me. And Saint Paul, Act 27. & job & jeremy. For faith doth bear itself bold upon the truth of God's promises. For faith doth believe 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 Covenant, wherein God promised to be merciful to our sins. Tim. Yet the promise that Abraham is said to believe, was of a temporal blessing, even of a large posterity. Silas. It was so, but this dependeth upon the Covenant of grace, and helpeth him to believe that. For, he that can believe God to be faithful in smaller things, can also believe that he will keep his truth in greater things. Again, all earthly pronuses are fulfilled for Christ, who is the substance of the Covenant. Again, all earthly promises proceed from mercy, and Christ is the foundation of God's mercy towards us. DIAL. XI. Verse 19, 20, 21. And he not weak in Faith, considered not his own body now dead, when he was almost an hundred year old, neither yet the deadness of Sarah her wombs; he doubted not at the promise thorough unbelief, but was strong in faith, and gave glory to God, being fully assured, that he which had promised, was able to perform 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 down the hindrances of his faith, as the deadness of Abraham's body, and of Sarah her womb. Secondly, by opposing to it the contrary, which is unbelief. Thirdly, by the measure of his Faith, which was a strong and full assurance. Lastly, by the end of his believing, which was, the giving of God the glory. Tim. What is meant here by being weak in Faith? Silas. Sometimes Faith is put for the Doctrine believed, Rom. 14, 1. then to be weak in Faith is to be rude and ignorant of the truth, and not to be weak, is to be very expert and skilful. But faith is here put for the gift of faith, and by not being weak in faith, he meaneth that he did strongly believe God. This speech is a figurative kind of speech, when one meaneth more than he expresseth, as Psal. 〈◊〉 1. 17. not to despise, is put for to hold in great account. Tim. What were the hindrances which might have troubled and hurt Abraham's faith? Sil. The deadness of his own body and of Sarahs' womb, which he did not consider; that is, he thought not these things so able to hinder the promise of God, as God's power was able to fulfil the thing promised: neither did he reason by unbelief 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 yieldeth not to such lets which discourage or daunt it: but breaketh through, and overcometh, them all, be they never so many and so great: whereby the faithful are to be admonished of their duty, which is, to strive against the impediments of their faith, not to yield. Tim. What thing is contrary to faith? Sil. Unbelief, by which is meant either a mere privation of faith, when there is none at all: as in Turks and jews, and wicked men: or a defect in believing, whereby one believeth a thing faintly, through infirmity of faith. Unbelief if it be a mere absence of faith, than it breedeth that wavering, where of james speaketh, jam. 1. 7. if it be but a defect of beleese, than it engendereth doubting such as is here spoken off. Tim. But had Abraham no doubting at all, touching the thing which he believed? Sil. Yes, on every side doubting offered itself, but when he looked to the will and power of God, he was certain of the promises and subdued doubts arising; for it is impossible that any man should so believe as to be freed from all doubting; because every man's faith hath infirmities in it. Tim. Whence happeneth this infirmity of faith unto godly men? Sil. It cometh two ways; first, by want of knowing well such things as are to be believed: example in the jews, Rome 14. 21. Secondly, by not constantly and firmly cleaving to such things as they know well; as Peter when he walked on the water, knew Christ would have him come to him, but did not closely hold to Christ's words. Tim. What should this work? Sil. Earnest prayer unto God to increase and 'stablish our faith. Tim. Now tell us of the measure of Abraham's faith what it was? Sil. It was not a little and weak 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 ships, which against wind and waves, are yet with full and strong sail carried unto the haven: so Abraham by the strength of his faith, overcame all waves of doubts beating against his mind. Tim. What may be observed from hence? Sil. That in every true faith there is an assurance and persuasion of that which it beleeuth, but not a full assurance, for this is proper to a strong faith. Secondly, that weak Christians should not be discouraged, because they be not fully assured, so as they strive towards it: for the mea sure of true faith is differing, and God looks not to the quantity, but to the truth of faith. Tim. What is the end whereunto faith tendeth? Sil. It is the glory of God, because our faith giveth unto God a witness of his great power, truth and goodness, ever contrary to our reason and sense. DIAL. XII. Verse 22, 23, 24, 25. And therefore it was imputed unto him for righteousness. Now it is not written for him only, that it was imputed unto him for righteousness: but also for us to whom it shall be imputed for righteousness, which believe in him that raised up jesus from the dead, who was delivered to death for our sins, and is risen again for our justification. Tim. WHat is the end and scope of this scripture? Sil. Together with the conclusion of this Chapter, it doth conclude the treatise of Abraham's justification. In this conclusion we may observe these things: first, the conclusion itself, verse 22. (and therefore.) Secondly, an application of Abraham's example to the believing Romans, and to all believers, verse 24. as teaching a doctrine common to the whole Church. Thirdly, a proof of the fitness of this application, from the end and drift of this Scripture, verse 23. (now it is not written.) Lastly, a declaration of justifying faith, by the two special things on which it principally leaneth, (the death and resurrection of our lord) Tim. For the conclusion, tell us what is the meaning of it. Sil. Thus much; that it is no marvel if the faith of Abraham were imputed to him for righteousness, seeing by it he did so strongly and lively apprehend the mercies and promises which the strong and faithful God gave him. Tim. We may not then think by the Apostles words (therefore) that he meant to make faith a meritorious cause of Abra hams righteousness. Sil. No surely, his purpose is to declare, not what his faith merited, but that it was a true, lively, and sound faith, seeing it did so firmly lay hold on the truth and the power of God, promising to Abraham eternal blessedness in the person of the Messiah. Tim. May not a weak Believer by this be moved to think that he is not reckoned just, seeing he cannot so strongly believe Faith is but a condition or Organ of righteousness, not a meriting cause. as Abraham did? Sil. No such matter: For this Text applieth Abraham's example not unto strong believers, but unto believers. For whosoever believeth truly though weakly, yet that weak faith (being true) shall justify them. For Faith justifieth not as a quality, or in respect of the quantity and measure, but by the virtue of the object. Tim. But is not righteousness imputed to the elect, before they do believe? 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 believe, or at that time when they shall believe. Faith and imputation of righteousness go together in order of time, though not in order of Nature, for so faith as a cause goeth before. Tim. Tell us now what the application is? Silas. Abraham believed and was reckoned righteous: likewise all Abraham's Children are justified by believing the promise. For no otherwise are the Children to be just, then was the Father, who by an inheritable right conveyeth to them, the justice imputed to himself. Tim. What is the ground and reason of this application? Silas. The scope and end of the Scripture which aimed not at Abraham only, when it is written (he believed, and it was imputed to him for righteousness) but had respect herein to all that should believe as Abraham did. This may appear by the fifteenth Chapter of this Epistle, verse 4. that the things which are written of some one, do concern all. Also Paul saith so much in effect in this place, That that which was written of one Abraham, did belong to all the faithful. Tim. But how will this hold in other things which are written both of Abraham & others which no man may draw unto himself for imitation, as Abraham's sacrificing of his son, and lying with his handmaid, 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 point of justifying by Faith, that it belongeth to us, which was written of Abraham? Silar. The answer is this: Some things which are written of Abraham and other of the Saints, are personal or singular which either were their infirmities, or such things as they did by a singular calling, as Elias his praying for fireto fall 〈◊〉 heaven: and some other things are written of them, which they did by virtue of an universal vocation, which are common to them with all others. These we may distinguish after this manner: Such things as they did beside or contrary to the law of God, these are singular and personal, and herein we must not imitate them; but such things as were agreeable to the law, or the general commandments of God, they belong to the general estate of all God's people, and in them we are to follow them; as for the other, we are not to read or think of those singular things without fruit, for the whole Scripture is profitable: howsoever we may not become followers of them therein, yet there is of every Scripture a profitable use perpetual to all times. Tim. What other things may be noted from this ground of the Apostles application? Sil. Sundry things: first, the saving use of the Scriptures is proper to the faithful, for whose good alone they were written; a speciallmercy. Scondly, that divine truth must be proved by divine Scripture, and not by humane writers, which are of no authority in matters of salvation. Thirdly, examples serve very well to declare doctrines and commandments, because to things hard and doubtful, they bring great light and clearness, for that in them the mind and senses both are joined together. Fourthly, we learn that it is a great comfort to the faithful, to be made equal to Abraham in justification. To justiciaries, mercenary hypocrites, infidels, and profane unbelieving worldlings, it hath no comfort. Tim. What is the fourth thing contained in this text? Sil. To lay forth the two principal things, whereunto faith leaneth, to wit; the death and resurrection of our Lord. For Christ dead and raised again, is the thing which a true faith chiefly looketh unto because there it is that faith findeth matter of support & stay to itself. Therefore the Apostle doth join his death and resurrection together: God manifested in the death and resurrection of Christ, is the even or equal object of true faith, which is so carried to God, as it acknowledgeth Christ the redeemer, and confidently resteth on him dead and raised. because neither his death without his life, nor his life without his death, could any whit avail us to Salvation. Hence are they in Scripture so often joined together. Pagan's can believe that Christ being a man died, but that he is risen, they do not. Tim. Who delivered jesus to death? Sil. judas for his gain, the jews for envy: Christ delivered himself for his Father's will to obey it; God the Father delivered his Son for the redemption of sinners, out of his love, as it is written, So God loved the world, john 3. 18. This last delivering is meant here : judas, Christ, God did one and the same thing, but not for one and the same end; therefore judas a sinner, and God just. Tim. What was learned hence? Sil. That the whole efficacy of Christ's death, doth depend judas shall have the reward of his malice, when Christ shall reap the praise of his love. upon God's free will and decree, that is; that his death had been of no force to satisfy God's wrath, had he not died according to the determination of his father: and this is that which is written, john 6. 27. Him hath God the Father sealed. Tim. To what death was Christ delivered? Sil. To the most shameful and cruel death of the Scriptures lead our mids to God as sovereign cause Esay 53. Cross; his bare death is not only here meant, but all the miseries of his life, yet his death only is named, because it was the perfection of all, and that wherein his obedience john 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 he was free from sin in himself? Sil. Although himself had no sin, yet our sins were 2 Cor. 5. v. last Esa 53. 5. 6. 7. all imputed to him, as to our surety and pledge, who was to answer for us. But further, this was the end for which he died, that overcoming death in his resurrection, he might fully satisfy for our sins. For death by GOD'S just decree, was pronounced the wages of sin, Genesis 2. we had surely suffered it eternally, if our Mediator had not both borne and conquered it. Tim. What sins doth he speak of? Sil. Not our light and common infirmities, but our most grievous and heinous sins, by the which we deserve even to fall from the grace of God, if he should deal with us in rigour: not his but our sins were the cause of his death; which suffered for all, hath acquitted us from them all, one and other. Tim. What learn we from hence? Sil. Very many things; first, that we are bound to love That we may have the fruit of Christ his death, we must bring Abraham's faith, love & repentance as proofs of a true faith. Christ, who so loved us. Secondly, we must love our enemies as Christ jesus died for his enemies. Thirdly, sin is a most loathsome thing, being the cause of Christ's accursed d ath. Fourthly, that there is just cause of being humbled by this consideration, that we were the means of jesus death, we killed the Lord of life. Fiftly, there is matter of great comfort, to hear that our greatest sins are done away by his dying for us, for his blood was of infinite value, being the blood of God, Acts 20. Sixtly, that all men must be fearful to offend God, who showed himself so merciful and so just, in the death of his son: just to his Son standing in our room, but merciful to believing sinners, whom he absolveth by his sons death let this mercy lead men to reverence God continually. Tim. Did jesus remain in death? Sil. No surely, for than he should be thought to die for If Christ had abide in the Grave, sin had not been ransomed, nor God's wrath appea led, not death conquered, nor life merited. his own sins, also to be but a mere man: and therefore he rose again, even to declare that he was God, and absolved from our sins and we in him: for in that death could not hold 〈◊〉 in his den and house, that made it manifest that our sins which he took upon him, were all discharged, that we might be just through him. This is the meaning of that which is here written, He rose again for our justification. Christ is said to be raised of God, who delivered him, and of himself, for God doth all things by his Son. Tim. Is there any other fruit of his resurrection? Silas. Yea, for thereby Christ's members are raised up to newness of life, Rom. 6, 4. Also it is a pledge of our resurrection to life eternal at the last day, 1 Corm. 15. Lastly, in his resurrection, he began his exaltation unto glory, and hath given sufficient testimony and declaration of our absolution from sins, out of which sithence he was delivered, as his raising again did prove (for he had stayed in death, if but one sin had been unsatisfied for) hereby we have assurance of our justification in him. CHAP. V. DIALOGUE I. Verse 1. Therefore being justified by faith, we are at peace with God through jesus Christ our Lord. Timotheus. WHat is the connexion or dependence between this Chapter and the former. Also tell me the argument of this Chapter, and of what parts it consisteth? Silas. Paul having taught in the last verse of the former Chapter, that man's justification before God, was founded upon the death and resurrection of our Lord jesus being by faith apprehended, now he continueth the same argument, and showeth what a river of benefits do flow out of this Fountain of free justification, both to present comfort, and life eternal in the heavens. Upon the rehearsal and demonstration of which benefits, (as the two principal parts) this Chapter standeth. For first, he reckoneth up the several and singular fruits of the passion and resurrection of our Lord, beginning with justification, the foundation of reconciliation & peace, whence the rest do issue to ver. 5. after followeth the demonstrative confirmation of the same, to verse 19 Unto which is annexed an answer, touching a question wherefore the Law entered, namely, to increase sin, and make the grace of God to superabound, in the two last verses. For this first verse, there be these four things done in it. First, the Author and worker of so many great benefits is mentioned, [The Lord jesus Christ] Secondly, the hand which receiveth him, to wit, [Faith.] Thirdly, justification, as the immediate fruit of Faith in Christ. Fourthly Peace, as the nearest effect of a justifying Faith. Touching the words, by justified is meant as afore in Chapter 3. to be absolved from sin, and accepted as righteous before God, thorough or by faith; that is, not for faith as a meritorious cause, or by infusion of the habit of faith form by love, but by faith, as a spiritual hand & instrument receiving Christ dead and raised again. By peace, not mutual concord between jew and Gentile differing about the Law, but reconcilement with God; and therefore the verb [Have] is to be read in the indicative, not in the imperative mood, as the old Latin translation reads it; which reading and sense, some of the Father's favour, contrary to the authority of the Greek Copy. Tim. What is the drift of this Chapter? Silas. To teach and set forth justification by the effects, and by the contraries. The effects of justification mentioned in this Chapter, be sundry. First, peace with God. Secondly, access unto his grace. Thirdly, standing in that grace. Fourthly, hope of glory: these be internal, they which follow be external. Fiftly, rejoicing under that hope. Sixtly, joy in tribulation. seventhly, patience and experience out of a sense of God's love in Christ. The contrary is Adam's disobedience and death ensuing thereby. Tim. What use is to be made of these fruits of justification? Sil. A twofold use: First, there is a reason from them to prove, that justification is by faith the reason is this; That justification which breedeth and bringeth forth peace and the rest of these effects, that is, true justification. But justification by faith, bringeth forth peace, and the rest of these effects, therefore it is the true justification. The second use is this; by these effects in ourselves, we try out the truth and certainty of our justification before God. Where these effects be found in any true measure, there the cause which is justification, must go before. Tim. What 〈◊〉 the first of these effects? Silas. Peace with God, by which (some think) is meant mutual concord and amity amongst men, & then they do read it exhortatively [Let us have peace.] but this cannot here be understood, for than he would have said peace with men; neither would he have said in the first person [we have:] But by peace with God, is understood Reconciliation, not humane, but divine atonement, whereby our sins which breed enmity, and separate God from us, being forgiven us, we have him now pacified towards us, and of a more than terrible judge, he is become a most kind and amiable Father. Tim. Then our sins had made a division between us & God. Silas. They had so, but the guilt of them being done away and pardoned through faith in Christ's death, now God is one with us, and we with him, even so many as have Faith to believe in Christ, who was dead and risen for them. Tim. Where do ye find peace put or used for truce or atonement with God? Silas. In many places of Scripture, as where Christ is called our peace, and the Prince of peace, & our Peacemaker, Esay 9, 6. Ephes. 2, 21. Col. 1, 18. Tim. Is this a great benefit to have God reconciled unto us? Silas. Yea surely, for all our happiness standeth in it, and without it there is nothing but misery. For, in his favour is life, and death in his displeasure. From which benefit, doth follow a tranquillity and peace within ourselves, which is called peace of Conscience, upon which doth follow another outward peace, even agreement among Brethren. Tim. What do ye call peace of Conscience? Silas. When the wounds and terrors of the Conscience, caused in us by the fear of God's judgements for sin, being healed by the death of Christ, instead of accusing and terrifying, it doth excuse and acquit us before God, whereof follows unspeakable quietness & rest in the soul. Tim. What difference put ye between a true peace of a good Conscience, and a false peace of a dead and benumbed conscience? Sil. They agree in this, that both are quiet, but in other things they differ much; as first, the dead conscience is quiet, because it hath no feeling of sin at all, & of the terror of God's wrath for the same: but a good conscience is quiet, because it feeleth sin to be forgiven, & God pacified. Secondly, a dead conscience feareth not sin, but a good conscience is awful of sin. Lastly, a dead conscience though it be quiet, yet it comforteth not; but a pacified conscience hath unspeakable comfort within itself. For, it is a continual Feast, cheering the heart amidst dangers. Tim. How is this peace of Conscience gotten and preserved? Sil. It is gotten two ways: First, by grieving for our sins past, done against Gods Law. Secondly, by believing the promises of the Gospel touching forgiveness of sins. Also, it is two ways preserved, first, by avoiding all, but especially known sins. Secondly, by doing every duty uprightly, though not perfectly. Thirdly, by often confessing our sins, and earnest ask of pardon, and forgiveness for them. Tim. May not this peace with God be lost? Silas. The sense of it may be lost, but the thing itself cannot be lost: the sense of it may be lost, either by some gross actual sin, or by some strong fit of temptation, or when men wax proud and secure. This may be declared by the comparison of the Sun under clouds, of fire covered under ashes, of trees dead in the Winter, of a man in a trance. Also, it may be declared by the examples of the godly, as job, jeremy, David, Ezekiah, Christ. Tim. How is this peace recovered, after the sweetness of it is lost? Silas. By private prayer and comforts of the Godly, james 5. Secondly, by remembering the old mercies of God. Thirdly, by attending the public Ministry. Fourthly, by renewing our repentance more seriously. Tim. By what means is our peace wrought with God? Silas. By means of our Lord jesus Christ, without whom nothing is to be found in God, but wrath and horror. As contrarily through his mediation and merit, all grace and favour is procured for us. They which say, that jesus is the preserver of us in this estate of peace, say true, but say not all, for this peace was effected by Christ, as a joint cause and fellow-worker with his Father: for whatsoever the Father doth, that doth the Son. DIAL. II. Verse 2. By whom also we have had an entrance by faith unto this grace, wherein we stand, and rejoice in hope of the glory of God. Tim. WHat is the Sum and drift of this Text? Silas To lay down three fruits of a iustifyfying Faith. First, access into the grace of God. The second is, a standing in this grace. The third is joy under the hope of glory. Tim. What is meant here by grace, and by access unto this grace? Silas. Some do understand by grace, the grace of a good conversation, or of imputed justice, which here is called Grace, because it is freely given; and then to have access, is freely to be brought into such an estate, wherein Christ with his merits is imputed to us so soon as we believe. But by Grace I understand the free favour of God; and to have access to this grace, is to have a liberty to come or approach to God in all our wants, being through Faith in Christ made gracious and favourable to us. This is the same with that of Paul, Ephes. 3, 12. We have entrance with boldness through confidence and faith in Christ: and also with that Heb. 4, 16. We may with boldness come to the throne of Grace, hoping to find help in the time of need. Tim. How doth this fruit follow the former? Silas. Very fitly: for as our sins not forgiven, do shut us out, so sin being pardoned, and God reconciled, we may now resort to him, being made propitious to us. This may be declared by the example of Absalon, who being in his Father's displeasure, might not come in his sight; but atonement being made by joab, he afterwards came before his Father. This then is a marvelous great benefit, that we so little and unworthy, should be allowed to enter once into the glorious presence of so great and worthy a God. It is a great privilege for a mean subject, obnoxious through some crime to punishment, by the mercy of his Prince not only to be pardoned, but so honoured, as he may at all times have access to his Prince, and entreat both for himself and his friends. Here is then an amplification of the first benefit. For it is more to be brought to presence, then only to be reconciled. Tim. By whom have we this privilege? Silas. By Christ jesus alone. For he alone it is, who presenteth our Prayers in his own 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 cometh between God's justice and our sins, to make way for our prayers to come before his Mercy-seat. Tim. What think ye of them who come unto God by the Saints? Silas. First, it is vain and needless, seeing we have Christ our atonement & spokesman, by whom we may come to his Father. Secondly, it is injurious to Christ, to join any with him in the office of Mediatorship. But whereas it is objected, that we may well use the Saints by them to come to God, as we come unto Kings by Dukes and Earls; my answer is, that the comparison is not like. First, because earthly Kings cannot be every where to hear and see all, whereas Christ is infinite, and is every where. Secondly, God alone hath appointed us to come unto him by Christ, and by him alone. Tim. What then think ye of them who say, We must come unto God through Tears, sorrow, Repentance, and good works? Silas. They honour those things too much, and make Christ of them, by whom alone it is, that we have access to his Father: we must bring those things to God as fruits of his grace, but by the merit of them we may not look to be brought into God's favour and acceptance. Tim. Why doth he mention Faith? Silas. Because both Christ himself and all his benefits, come to us by the means of Faith. Tim. Rehearse the third fruit of a justifying Faith? Silas. 〈◊〉 in the grace of God. By which is meant the perseverance of believers in the grace and favour of God, and in that blessed estate into which they are brought by his favour: that this is here meant, may appear both in Scripture speech, & common speech: perseverance and continuance, is noted by standing, as Psal. 1. 1. & 122. 1 Cor. 16. 13. Thess. 2. 8. And we use to call a place of continuance a station or a standing: also of a man that is resolved, we use to say he stood to it. Tim. What then do ye gather from hence? Sil. That a true believer which once hath peace with God, being reconciled to him by Christ, cannot wholly and for ever 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 he may lose grace; that is, he may lose many tokens and gifts of grace: as peace of conscience, touching the secret feeling of it, joy in the spirit, clearness of understanding, feeling and affection to goodness, fervency of love, holy boldness, confession of God, with many such like, as appear in David and Peter's case. For as a healthful sound man falling sick, he may lose many benefits and comforts of life; as health, strength, liveliness, favour, beauty, appetite, and such like, but yet retain life itself: So he that once by faith liveth to God, cannot wholly lose this life of faith, though he lose many effects and companions of this life, which the godly do lose when they waxproud, grow secure, or fall into some grievous sins. Tim. Why do ye add that believers cannot fall for ever? Sil. Because the falls of the faithful are but for a time, for they rise againby repentance, and after recover themselves; as in David and Peter and others. Tim. Why do ye say that believers cannot fall from the grace of reconcilement? Sil. Because all others which are not true believers may utterly and for ever loose all grace, and believers themselves may lose many graces and fruits of faith; but the grace of atonement with God, being once by true faith laid hold on, can never totally be lost, nor that faith where by it is embraced, because God's love and covenant be eternal. Tim. Nothing is unchangeable but God, therefore grace is changeable and may be lost. Sil. Grace is double; first, a grace making us gracious and freely accepted with God: this is unchangeable as God himself, for it is his free love and favour. Secondly, a grace freely given; that is, every gift which floweth from his free favour, as the grace of sanctification, of faith, repentance, hope, love, etc. These graces in themselves be changeable, but being preserved of God by a second grace they be durable and lasting; to the grace of faith God addeth another gift of perseverance, by which the former gift is kept also, 1 Pet. 1. 5. Tim. But Saul, judas and Esau, did wholly loose grace. Sil. The grace of reconcilement and true faith whereby it is received, they never lost, because they never had it: they lost only that they had, even a general illumination, and common gift of the spirit. Tim. But Solomon had the grace of reconcilement, for he was God's child, yet he fell from that grace. Sil. It is true, he was the child of God, and he fell most grievously, and did long lie in his sin, but he recovered his fall and was saved. For first, he is of the Holy Ghost entitled the beloved of God, 2 Sam. 12. 24. 25. which was never affirmed of any reprobate. Secondly, he was one of the penmen of the Scripture, even an holy Prophet: and of all the holy Prophets, Christ saith they sit down in the kingdom of God, Luke 13. 28. Thirdly, he was a type of Christ, and so was never any reprobate. Fourthly God's promise was made especially touching the person of Solomon; that howsoever his sins should be corrected with the rod of men, yet his mercies he would never take from him, nor remove his loving kindness, 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 book, called Ecclesiastes, which is as much to say, as a person united again to the Church upon his repentance done and published in the Church. And the argument of that Book, which is a large condemning of those vanities and follies wherewith he had been overtaken, do fully witness his repentance; but none that repenteth can perish, Luke 13, 2. Therefore whatsoever else he lost by his fall, yet the grace of reconciliation with God, he 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 be touched, may; but the true believer which eateth, and digesteth, and receiveth the word, cannot fall away. Tim. Yet the Apostle, Heb. 10, 26. saith of such as have received the knowledge of the truth, that they may utterly forsake God and renounce him. Sil. The Apostle speaketh of such as receive the knowledge of the truth by their judgement, and not by their affection, into the brain, and not into the heart. Tim. But Christ in the 13. of Matthew, saith of such as do receive the word with joy, (which is an affection of the heart) that in time of temptation they fall away? Silas. The joy there spoken of, is not the fruit of the spirit in a truly sanctified heart, rejoicing in the sense of God's peculiar love, under the hope of his glory, but a tickling of the mind, 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 saith Christ in john 16, 22. it cannot be taken from us. Tim. Yet the Apostle, Heb. 10, 29. writeth of such as be sanctified by the blood of Christ, that they may go 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 general sanctification, which maketh a light and slender change, not of a special sanctification, which effectually and more thoroughly changeth & transformeth a man into the Image of God. Tim. But the true Believers which are truly sanctified may sin grievously against Conscience, and thereby wholly loose Grace. Silas. All grievous sins against Conscience, do not utterly destroy and put out grace, but much weaken & slake the grace of God. These grievous sins of Conscience be of two sorts. Some proceed of humane infirmity, such as of David, Peter, Solomon. Others arise of diabolical malice, such as of judas, Cain, Esau; these do destroy grace. But God's children after their calling, cannot fall into such, for all their sins come either of ignorance or weakness, but not of malice and profane contempt of God, and these alone do lay waste the conscience. Tim. What think ye of that Doctrine, which teacheth that one effectually called, may wholly through some gross sin, loose grace, and fall from Christ, yet afterwards again be joined to him? Silas. This is utterly untrue, for as Christ being alive from the dead, dieth no more but liveth eternally unto God; so likewise the life of grace in his members is perpetual, and can no more return to the death of sin, than jesus can return to the grave, Rom. 6, 8, 9 for the life of grace must be the life of glory, therefore eternal and unchangeable. Moreover, if a Christian may so fall from Christ, as he shall need to be engrafted and joined to him the second time; then also this new engrafting must be sealed by a new baptisine, which is absurd and impious. For, as men are but once borne into this world, so they are but once borne anew, and are but once to have the Sacrament of new birth: and if there be any such extinction of Grace, how is the seed of new birth immortal, and his love unchangeable, and his 〈◊〉 abides for ever. Tim. How 〈◊〉 it the prodigal child (who is the picture of one that after grace of reconcilement, falleth from his obedience to God) is said, Luke 15. to be lost and dead, being before a child. Sil. To this I answer, that it is a parable, and sure arguments cannot be raised from parables. Secondly, it is said of that child, that he was lost and dead; and it is true, he was so in his father's opinion, and in his own seeming: so God's children in their own sense, and in the opinion of the Church their mother, they are lost: but truly and indeed they are not so. Tim. You hold then confidently that a man regenerate, which once truly believeth in Christ, can never be quite plucked from grace? Sil. I do confidently affirm and that for very good and undeceiveable reasons and grounds, which I will rehearse in order. The first is from the authority of Scripture, Psal. 1. 6. The wicked and his ways shall perish: but the Godly and his ways shall be known and crowned. Psal. 37. 24. The righteous falleth and riseth again, because the Lord held under his hand. Psal. 125. 1. He that trusts in the Lord shall be like Mount Zion that cannot be removed. Math. 24. 24. It is not possible that the elect should be deceived. The second reason dependeth upon God's election, upon which the stableness and firm steadfastness of the faithful is grounded as upon a most sure rock & mountain of brass; as it may appear by 2 Tim. 2. 19 where the Apostle having spoken of some Apostatates who were fallen from God, he doth comfort the weak minds of believers with this resolution, that their standing is firm because of God's election: which for the assurance and certainty of it is there likened to a soundation or seal, two things of greatest strength and validity. The third reason or ground, dependeth upon the free and unchangeable covenant, which God hath stricken with his elect: the tenor whereof is in jeremy 31, 38 40. From whence I do observe, that the covenant of grace and salvation is every way sure and constant, both on God's part who altereth not his good will towards his: and also on our part, who shall have no will to depart from God. This reason may be strengthened by the consideration of Quisacit boons, 〈◊〉 〈◊〉 per 〈◊〉 in bono. 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 dei timor in cordibus piorumut dco 〈◊〉 〈◊〉 〈◊〉. Idem. 〈◊〉 charitas Christi 〈◊〉 sacit 〈◊〉 〈◊〉 rabiles Ambro. Sine muta. 〈◊〉 〈◊〉 dena dci. Hoc est 〈◊〉 fider 〈◊〉 nunquam 〈◊〉 deturbatur. 〈◊〉. God's infinite power an 〈◊〉 truth, which maketh him able and careful to perform unto the elect his most merciful covenant. Rom. 4. 2. The fourth ground or reason is the intercession of jesus Christ, who as he prayed for Peter that his faith should not fail, Luke 22. 32. so in john 17. 11, hec prayeth for all the Apostles, and all believers, that they might continue in grace unto the end: and God the father will deny nothing to his Son, who is heard in all which he prayeth for. The fifth ground is from the nature of spiritual and saving grace, which is not subject to corruption, but is permanent: this may appear by the words of our Saviour, john 16. 22. My joy shall none take from you, also john 14. 16. My spirit which I give to you shall abide with you for ever; and Saint Peter in his first Epistle, 1, 23. calleth the seed whereof we are begotten anew, immortal seed: and S. john saith it remains in those which are born anew. Lastly, S. Paul sayeth, that the gifts of God are F. 〈◊〉 est perpetua, 〈◊〉 〈◊〉 quoni am vera. Luthe rus. fides cocuti potest non 〈◊〉 〈◊〉 non 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉. without repentance, Rom. 11, 29. Now the reason why saving grace doth not corrupt and die, is, because it is confirmed and preserved of GOD, Jude 1 5. Sixtly, the constancy of the love of God, who never 〈◊〉 nor casteth out, such as once in love he embraceth. john 13. 1. Moreover, the faithful are committed of the Father to Christ to be kept, who being stronger than all, none can pluck them out of his hands, john 10, 18. Lastly, if any which once be truly Christ's members, and Gods children could utterly fall from God, both the power and truth, and will of God must be called in question. The stableness of God's children may be set forth by these comparisons. First, of a tree planted by the water's side, whose fruit and leaf never 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 firm mountain, which is impregnable, not to be prevailed against, Psal. 125, 1. Lastly, of a house built upon a Rock which standeth unmovable against all weather, Math. 7, 24. Tim. By what means be the faithful preserved in this estate of Grace? Silas. Especially by the ministery of the word and Sacraments: also by private prayer and Meditations, also by conference and practice of the word. Tim. Will not this Doctrine breed security in God's children? Silas. No, because the Scripture which teacheth their steadfastness, doth also teach that their own care and watchfulness is required thereunto, as in that saying of Paul, Let him that standeth take heed lest he fall, 1. Cor. 10, 12. 1 john 5, 18. Tim. What profit is to be made of this Doctrine? Silas. First, an earnest desire to be in such a permanent condition, as in earthly things we couct the most durable. Secondly, a great thankfulness to God, who hath set us in so firm an estate of happiness. Thirdly, God's Children may arm themselves with this doctrine against the dread of being utterly forsaken. Fourthly, it will stir up a diligent heed and looking to ourselves to continue in the use of all good means. Tim. What is the fourth fruit of a justifying Faith? Sil. joy under the hope of God's glory. Secondly, Hope. Thirdly, the joy which ariseth from hope of his glory. Tim. Doth God Communicate his glory unto his Saints? Silas. He doth so, as it is plain by these words, and Rom. 8, 29. But whereas the Prophet Esay saith, he will not give his glory to another, that is his essential Divine glory, which is peculiar to himself as God; as to trust in him, to pray to him, this he will not give to another: but his blessed glory, of this his Children shall have part, so far as they be capable of it. Tim. In how many things doth this blessed glory of Heaven consist? Silas. In three things: First, in removal of all manner of miseries, from which the Children of God in heaven 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, revel. 21, 4. All tears shall be wiped from their eyes: also, There shall be no sorrow, nor cry, nor pain. Secondly, they shall be as free from sin, as God himself is, for in the heavenly City no unclean thing shall enter. Thirdly, they shall enjoy the presence of all good in all perfection, and for ever. Tim. What is the glory peculiar to the bodies and souls of God's Children in heaven. Sil. Their bodies shall be strong, immortal, incorruptible, beautiful, and bright as the Sun, 1 Cor. 15, 41. Math. 13, 43. and their souls shall be filled with the love of God, and of his Saints. For every glorified person shall reign as a King, having a crown of glory set upon his head. Moreover, this glory shall know neither end nor measure, but is infinite both for continuance and degree. But their glory shall not be equal, all shall have glory (that is) heavenly glory, and most blessed glory, and all shall have fullness of glory; but all shall not have equal glory, there shall be more or less, according to the measure and fruits of faith, as an hundred vessels cast into the sea, all shall be full, but one may contain more than another. Tim. What do ye call the hope of glory? Silas. A certain expectation or looking for it to enjoy it hereafter, as verily as though we had it already. For it may appear 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 do were it doubtful and might fail us. Tim. What ariseth of this Hope? Silas. Unspeakable and glorious joy of heart. Tim. What do ye call this joy, and how doth it differ from worldly joy? Silas. This joy is an holy affection of the heart, being made glad and cheerful upon this undoubted truth, that the time will come when all evil shall be taken from us, and all good bestowed upon us in all perfection; that is, when we shall be glorified with God. This joy doth differ from worldly joy in sundry and many things. First, Christian joy cometh from the spirit, the other from the flesh. Secondly, Christian joy ariseth from the sense of heavenly blessings present, and hope of full blessedness to come. But worldly joy springeth from the having and presence of earthly and perishing good things of this life. Thirdly, christian joy is lasting, worldly joy is fading. Lastly, Christian joy stirreth up to the praises of God in whom they joy; worldly joy 〈◊〉 up to the commendations of such worldly things and pleasures as men love and delight in. I et worldlings strive to turn their carnal joy, which is as the cracking of thorns short and vanishing, into spiritual joy, which is always lasting: and let the godly beware they change not their Christian joy into worldly, but learn more and more to joy in Gods present love, and hope of his promised glory. DIAL. III. Verse 3. Not so only, but also we rejoice in tribulation, knowing that tribulation worketh patience? Tim. WHat doth this Text deliver unto us? Silas Another fruit of a justifying Faith, which is joy in afflictions. Tim. How doth he prove, that believers rejoice in afflictions? Silas. By this reason: because God useth affliction to increase in them hope of glory. This the Apostle doth manifest unto us 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 less, and are thus much. Believers do not rejoice alone under the hope of heavenly glory, but which is a far less likely matter, they rejoice in and for their afflictions. Or more plainly thus: If believers rejoice, because they certainly look to be glorified with God in Heaven, this is not to be marveled at: but this is rare and wonderful, with gladness to embrace afflictions, which have in them both much pain and shame. In the conexion of sentences, note, that it is the property of that joy which ariseth from the hope of celestial glory, to cause and breed this joy which believers have in their tribulations & sufferings. For the remembrance of that great and blessed glory which they shall have in the end, causeth all things to be sweet and pleasant unto them which they meet with in thelr way, whereby they must pass to that glorious and most happy end, their Country in heaven. Tim. What may be gathered from hence? Silas. If hope of glory sweeten troubles, how much more doth it make benefits sweet and joyous? And this is that which we are to learn from hence, that where hope of glory once entereth, it maketh both prosperity and adversity to be joyful and gladsome: and further, that there is no true and sound joy either in time of affliction, or in time of peace and plenty, but that which springeth from hope of glory to come. This is the root of true joy. Tim. What is to be noted in the next words, [We rejoice in tribulation?] Silas. First, that God's children are subject to troubles in this world. Secondly, the troubles of God's children are helpers of their joy. Tim. Of what sorts are the troubles of the faithful? Silas. Of two sorts: some be common to them with other men of the world. Some be proper and peculiar to the godly themselves. These common afflictions or troubles, are sickness, poverty, reproach, famine, plague, war, banishment, pain, anguish, and such like. These common troubles they all come from God, who is the author of all afflictions: for there is no evil in the City, but the Lord hath done it, Amos 3, 6. Secondly, they come by means of our sins. Man suffereth for sin, Lam. 3. Thirdly, to the end, to correct for sin past, to prevent sin to come, to humble for sin present, to make trial of patience, to whet our Prayers, to teach us love & compassion towards others. Secondly, the proper and peculiar troubles, they be either such as happen for righteousness sake, that is, for a good cause, namely for defence of the truth, or for well-dooing; these troubles be called persecutions. Or such soul afflictions as arise from the apprehension of God's fierce wrath for sin, which is called conflict of Conscience. These afflictions do arise from the weakness of faith, distrusting Gods promises and mercies: and also from the malice of Satan, aggravating their sins and Gods justice. The reason why God doth thus afflict his Children is, first, for a more especial trial of their Faith, also by their constancy to strenngthen others which be weak, and to reprove the wicked world. Lastly, for the greater manifestation of God's glory, who maketh known his power in their infirmity, 2 Cor. 12. Now as concerning the use of this, it is to warn us to look for afflictions, and that every soul is to prepare for tribulations, as Mariners prepare against a storm, and Soldiers against the day of battle. Thus the godly have prepared themselves for troubles, and being under them have rejoiced; examples hereof in the Apostles, Acts 5, 41. the believing hebrews, Heb. 10. and the blessed Martyrs. True it is indeed, that some of God's Children have been heavy and sad for afflictions, as David, Nehemiah, jeremy, and job, but yet they are joyful too; their outward man was heavy, their inward is joyful: one man at one time may have contrary affections in divers respects, both sadness and joy. Tim. Yea hut tribulations are evil. Sil. They be so, howbeit God's Children rejoice in them, not as they are evil, but as by the clemency of God they are made good and profitable, for all things work for good to them, Rom. 8. 28. For first by them God showeth forth his power & goodness in them, by defending, supporting and comforting his children. Secondly, our daily faults are corrected by them, and we provoked to amendment of our sinful lives, 1 Cor. 11. Thirdly, they pull down our pride and haughtiness of nature, job 33. 16, 17. Fourthly, they restrain the wanton lascivousnesse of the flesh. Fiftly, our sluggishuesse and sloth, is shaken off by afflictions. Sixtly, they discover our weakness of strength for humbling us, Psal. 39 11. seventhly, they put us in remembrance of our mortality, being messengers and forerunners of death. Eightly, by means of afflictions, many confessions of faith are wrung out of us. Ninthly, by afflictions, the malice of Satan and the world are better known and avoided, as in jobs afflictions. Tenthly, they stir up the mind to more fervent prayer, Psal. 39 12. Lastly, they exerciseiand work increase of patience, experience, hope: here it is that the godly take matter of comfort, even in their grievous evils. Tim. What use may be made of this whole doctrine concerning troubles? Sil. It doth teach us that a true believer is an happy and joyful man in every estate, therefore all should covet to be such. Secondly, this doctrine correcteth the opinion of the worldlings, who think it an unhappy thing to be afflicted, and those men accursed which be always under the rod, and most severely scourged. Tim. What is to be considered in these words (afflictions worketh patience? Sil. Two things, first that afflictions do work patience. Secondly, that God's children 〈◊〉 know this, (knowing that affliction worketh patience.) Tim. But many are impatient in their afflictions, and fall to despair, as judas. Sil. That is 〈◊〉 of the wicked, that by afflictions they are disquieted and onraged; but Paul teacheth here what use afflictions have in the faithful. Tim. But patience is the work of God, how then is it said of afflictions, that they work it? Sil. True it is, God who is the author and giver of patience, Phil. 1, 29. Paul meaneth here, that afflictions be the instruments by which God is pleased to work patience: and it is usual in Scripture, to attribute that to the instrument which belongeth to God, 1 Tim. 4. 16. Rom. 3, 30. But we must not hereof think, that by afflictions God worketh patience there, where there was none afore: but GOD is pleased to use afflictions to exercise and to work increase of patience where it is, to cause them which by the work of the spirit be already patient, to become more patient, and to declare their patience which they had before: and this is not in the nature of afflictions to work this, but accidentally through God's goodness, turning them to good. Tim. What do ye call patience? Sil. It is a virtue or grace whereby the mind is made strong, to endure adversities and troubles contentedly. Contrary to this virtue of patience, is 〈◊〉 when we repine and grudge at God's dealings towards us, as the Israelites, Numb. 1. 1. Also blockishness when we are without feeling, and even senseless in our troubles, as Nabal 1 Sam. 25, 37. Now patience is the mean between these two, for it so feeleth the smart and bitterness of affliction, as yet it keepeth itself quiet under the burden, as David, Psal. 39, 9 job 1, 22. Tim. What learn we from hence, that God out of such evil and grievous things as afflictions, can work increase of such virtue as patieuce is? Sil. His wonderful wisdom and almightiness, which as it drew light out of darkness in the creation: so also he fetcheth and worketh good out of evil in the administration of the world: as Physicians, of Hemlock and other poisonful herbs, can make good medicines. Tim. Show us 〈◊〉 after what sort God dealeth when he worketh patience by affliction? Sil. When afflictions cometh, than God confirmeth and strengtheneth the minds of his children to patience, by many good considerations. As first, that their afflictions come not by chance, but by the determined counsel and will of their Father, Psal. 39, 9 job 1, 12. Secondly, by the conformity of Christ with his members in their afflictions, Rom. 8, 29. Thirdly, they are moved 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 service to God. Fourthly, they have before their eye, the goodwill of God afflicting them in love, and that they have reason, well to bear any affliction which in love of their salvation cometh to them. Fiftly, they consider all the afflictions of this life, to be both light and momentary, and that the glory which shall be given to patient Christians, it hath weight and everlastingness, 2 Cor. 4. 17. Lastly, they consider that every affliction shall not only have an issue, but a good issue, which shall be for the best to them, 1 Cor. 10, 13. Finally, by afflictions the hope of glory is increased in the hearts of God's children, to whom afflictions are seals of their bliss: in these meditations the Spirit is effectual to stir up and strengthen patience in the faithful. Tim. Tell us now what difference there is between the Christian, worldly, and heat henish patience? Sil. Christian patience (as ye heard) is grounded upon God's gracious prouldence, his righteous commandments, and the glorious end which the patient shall have: worldly men are patient because there is no remedy, and because it was Gods will to have it so. The patience also of the Heathen men was grounded upon necessity of the matter, it was their lot, and by sorrow they could neither mend nor pair themselves. Also if they died, they thought either they should feel nothing, or else be in better estate. Tim. What was taught from the other point, that God's Children know the use of afflictions? Sil. First, that Christians ought not to be ignorant of the use of afflictions. Secondly, that to know the right use of afflictions by prose, is a great means to help up to bear them. Thirdly, that it is a good sign 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 find 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 contain? Silas. Two things: First, a fruit of patience, which is experience: Secondly, a fruit of experience, which is hope. Tim. What is the meaning of these words [And Patience worketh Experience?] Sil. Even this: that God's Children by their suffering afflictions patiently, do get experience of God's assistance and gracious presence, through the work of God's Spirit in them. Tim. What do ye call experience? Silas. Experience is the knowledge which any man getteth of any thing, upon some proof and trial of it. The experience which the Apostle here meaneth, is not civil experience in human things, but Christian and godly experience in things of God and salvation. 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 manifold. It concerneth either God, Satan, others, or ourselves. Concerning God first, we have experience of his great might, in that he can uphold us, 2 Cor. 12, 9 Secondly, of singular mercy, in that he will sustain and strengthen our minds. Thirdly, of his marvelous wisdom, in that when he hath exercised and tried his children, he knoweth how to rid them out of it, 2 Pet. 2, 9 Secondly, concerning Satan, we have experience first of his malice and subtlety in tempting and seeking to hurt and destroy us. Secondly, of his unableness to harm them whom God will preserve. Thirdly, of his subjection to God, that he is at his beck for the time and measure of tempting, both how long, and how far to tempt. Thirdly, concerning other men in our afflictions, we have experience of the godly, for they do manifest unto us in our afflictions, their sound Christian love, by their counsel, prayers, and other duties, as Onesiphorus to Paul, 2 Tim. 1, 16. Also the wicked make known their hatred to us in our afflictions, as Alexander the Coppersmith unto Paul. Neuters and indifferent ones, do also bewray their unconstant and unstable minds, and the rottenness of their friendship, as they that forsook Paul, 2 Tim. 1, 15 Fourthly, the faithful concerning themselves in their afflictions, they have experience both of their corruptions, and of their graces. For their afflictions open unto them the perverseness of their Nature, which before was hid from them, as in job. 5. Also their weakness, how unable they be to bear, and how apt to faint under burdens, Psal. 116, 11. and moreover, they have experience by their afflictions of their love to God, and of their faith and trust in God, as also of their meekness towards men, and of their fortitude and courage. And lastly, it will lead them by the hand to another experience of themselves, that they are the sons of God, truly and indeed, not in name and profession only & this last experience is especially meant here, as appeareth by the 5. verse of this chapter. Tim. What is the fruit of this Christian experience? Sil. Hope, which is a sure expectation, whereby believing What Hope is. Christians do certainly look to enjoy the good things promised, especially the blessedness of eternal life. Tim. How is it meant, that experience bringeth forth 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 glory causeth that afflictions are suffered patiently in this patience, God's Children have trial and experience, not only of the great might of God strengthening them, but also, of his great love in conforming them unto his own son: this trial breedeth a better, and a larger measure of Hope: Tim. By what means do the faithful attain this greater Hope? Sil. By this Christian consideration, that seeing God was present with them to aid them under their crosses, therefore they will hope he will likewise do it still, and in the end make them happy. For as an honest poor man, who upon confidence he hath in some rich man, borroweth of him money in his need, and being pleasured, often and cheerfully he gathereth new hope of like favour in the like necessity; so God's Children being kept and blessed with patience in some great affliction, upon this trial conceive good hope, that God will strengthen and deliver them. Like unto 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 trial in their afflictions know the goodness and power of God, have cause by this experience to gather much trust and hope in God for the time to come. Tim. What are we learn of this? Silas. First, the marvelous goodness of God, in raising up the hearts of his Children, unto a more strong hope, by afflictions, whereby Satan seeketh by all means to drive them to despair. Secondly, Christians are bound to make this good use of their experience, thereby to gain much heart and more confidence in God's goodness for hereafter. Example we have in Paul, God hath delivered me (saith he) and he will 〈◊〉 me, 2 Tim. 4, 17, 18. Also of Christ, who by the long experience of his Father's help, gathered good hope even in the very agony of death, saying; My God, my God. Math. 27, 46. Thirdly, the Kingly prophet David, as appeareth in Ps. 23, 6. and 1 Sam 17, 35, 36. for we ourselves make bold to trust them whom we have always found friendly & faithful unto us. Tim. But is it not presumption to bear ourselves thus bold towards God? Sil. No such thing: it is presumption to lean upon our own strength and wisdom, merits and works, but to rest steadfastly upon God his mercy and truth, it is the duty of Christian hope: and also, it is an honour which is due to God; for even by our steadfast hoping in him, he is acknowledged to be a God constant in his truth & mercies. Therefore it is a grievous sin in such, as by their long experience of God's kindness in blessing and protecting them, do not grow in hope of his goodness and power for hereafter, but wax rather more faint & distrustful. This is a token of a very weak, if not of a wicked heart. DIAL. V. Verse 5. And hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost, which is given us. Tim. What doth this text contain? Sil. Two things; first, a property or effect of hope that it doth not confound, or it doth not make ashamed. Secondly, a reason or cause why Christian hope of heavenly glory is so certain, as it doth not make the faithful ashamed, because the Holy Ghost persuadeth them that God loveth them, in that he gave his Son to death for them being his enemies: here it is that they do most surely hope in God: for how may they not firmly look 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 never make ashamed; because this hope doth not frustrate or void men of the thing hoped for. Tim. How many ways do men become ashamed? Sil. Two ways, first upon the conmitting some sin, Rom. 6, 21. Secondly, by missing our desires and hopes. Tim. How doth this help to the understanding of our text? Sil. Thus: they which have the hope of blessedness in them, shall not miss and forego the thing they hoped for, and so shall have no cause of being ashamed: again, by considering the nature of humane and civil hope, which if it do not attain the thing hoped for, there is shame, which is not here in Christian hope, because it always is sure to attain the glory which is hoped and looked for, therefore no shame can follow it. Tim. Wherefore do some translate it thus [hope confoundeth not]? Sil. They had regard to that perturbation of mind, which goeth after shame; for the missing of our hope bringeth shame, and shame bringeth trouble or confusion in the mind. It is also said of faith, Rom. 10. 11. that it confoundeth not: and this is not to be marveled at, because faith and hope be of so near kindred, hope looking to the performance, and faith to the truth of God's promise. Tim. What is the doctrine of these words [hope maketh not ashamed?] Sil. That the godly are assured to be saved and glorified in heaven; for first the hope of the godly shall not make them ashamed: but the godly do hope for everlasting life; therefore they are sure and certain of it, otherwise their hope would bring shame. Secondly, the godly are said to rejoice under the hope of glory; but there is no rejoicing with godly wisemen, but in things assured and most certain. Thirdly, the godly do stay their hope upon God's merciful and true promises, which are constant and cannot deceive, therefore their hope is certain. Fourthly, their hope looketh to the power of God, by persuasion whereof their hope is nourished. Lastly, if their hope were not certain, how could they call God their Father, which cannot be done in truth, where there is not affiance and confidence in his love? Tim. But though the hope of the godly be certain for the present, yet their great and many sins, and the changeableness of their will, may make their perseverance to the end to be doubtful. Sil. First, if hope were at any time uncertain, and might miss of glory, than it should make ashamed, contrary to the saying of the Apostle. Secondly, great and many sins cannot make hope vain, because all sins are forgiven to the godly which believe and repent, 1 john 1. 9 Thirdly, the godly are taught of Christ, to pray for forgiveness of sins, and the confirming of their wills to the end, Math. 6, 12. And that which they ask according to the will of God, is granted them. Finally, though men's wills in their nature be changeable, yet the hope of glory is founded upon the unchangeable will and counsel of God. Tim. What use 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) upon merit of good works, from whence will follow continual un certainty, and doubt of salvation; for that they never are sure when their merits are sufficient. Also their corrupt opinion will prove unsound by these reasons. First, because all hope and confidence is accursed, which doth not rest upon God, jere. 17. 10. and our good works are not God, therefore no hope is to be put in them. Secondly, such as are newly converted unto Christ, from some wicked life and grievous sins, they have hope then, but they 〈◊〉 no merit of works going before; therefore their hope cannot rest upon their merits which be not: but as for those who have good works and live well, they have more cause to hope well, because good works are a good sign of good hope, and some prop they are to help 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 work, and Paul faith, hope springeth of patience, therefore hope springeth out of works: I answer, hope cometh of patience, but not as from a cause of it, no more than afflictions be cause of patience. Furthermore, from hence we are admonished, that such as always doubt of their Salvation, can have no Christian hope, therefore they must strive against doubting. Lastly, there is great use for them which feel themselves endued with Christian hope; for whatsoever their afflictions, or enemies, or sins be, yet they cannot be confounded, but at last must be happy, for we are saved by hope, Rom. 8. Tim. Now come to the second part of this text, and tell us how many ways is the love of God taken in Scripture? Sil. Two ways, either passive for that love wherewith God is loved of us, 1 john. 4, 12. or actively, for the love wherewith God doth love us in his Son; this is meant here. Tim. How may it appear that it is put here, for that love wherewith God loveth and embraceth us? Sil. First, by the reason used in the next verse (for Christ died for us) which proveth God's love to us. Secondly, by the 8. verse following, where it is written, (God commendeth his love to us.) Thirdly, we have not our hope certain and unshaken because we love God, but because God (who deceiveth not) loveth us. Tim. In what meaning is Gods love said to be shed abroad in our hearts? Sil. It is thus much; that the sense and feeling of his love, is shed and powered into the hearts of his children. Tim. Did not God love the elect from everlasting before they were borne? Silas. It is true: howbeit that was only in purpose and decree, and so it was secretly known to himself. But Paul speaketh of the manifestation of this love unto the elect, after they are borne a new: for when the elect are regenerate, than God doth express his love unto them, and they do by faith lay hold of the love of God, believing that they are loved of God, and have their hearts affected with a joyous feeling of it. For as the box of costly and precious ointment which the woman poured upon Christ's head, Matthew. 26, 7. gave no favour while it was shut up in the box, but being shed & powered out, did yield a most sweet sent and savour unto all which were in the room: even so, the love of God is penned and shut up (as it were) in God's decree, before regeneration and faith, so as it is not felt of the elect; but at their new birth, when they have faith to believe the promise of salvation by Christ, them this love is as an ointment powered out, and doth exceedingly and plentifully refresh the hearts of the elect, with the sense and feeling of it. Tim. What then is the doctrino we learn here? Silas. That the most loving God is content not only to love his children, but withal doth assure them of his love, so as they certainly know that they are loved, and are cheered in their hearts by the persuasion of his love. For, as it is nothing to a blind man to know that the Sun is a glorious bright creature when himself cannot see it: or to a poor man to know where much treasure is, whiles himself cannot come at it: so it is nothing to hear and know that there is much love hid in God, except ourselves feel it, and become partakers of it. Examples we have of the Apostles, & many other believers, Acts 5, 41. Rome, 8, 38, 39 who have had the sense of God's love in their hearts, and have rejoiced therein even in their extreme afflictions, in the flames of fire, and depth of Dungeons horrible and darksome. Tim. Have the faithful a feeling of God's love always in one tenor, and like measure? Silas. Neither of both: but by sins and temptations it is often interrupted, as the light of the Sun is darkened and lessened by mists and clouds: yet this love of God shall always endure in them, because God altereth not. Tim. Whence cometh the feeling of God's love? Silas. It is the especial work of God's spirit of Adoption, Rom. 8, 16. and it cometh by the free gift of God, who giveth it to all the members of his son, Rom. 8, 9 Ephes. 1, 13. Tim. What doth the sense of Gods love given them by the spirit work in the faithful? Silas. First, a fervent and unfeigned love of God, 2. Cor. 5, 14. 1 john 4, 19 We love him because he loved us first. Secondly, an hearty love of our neighbour for God's sake, 1 john 4, 21. Thirdly, joy in the holy Ghost, 1, Pet, 1, 8. Lastly, great increase of hope in a more full assurance of enjoying the glory looked for, inasmuch as God who loves us and holds us dear unto him, cannot change nor deceive us. Silas. I pray you tell us here, is it the nature of hope to be certain, and to give this assurance ye speak of? Silas. Of hope generally taken, it is the property only to look and expect for a thing which we have not, Rom. 8, 24, 25. but the certainty and assurance of hope grows from the nature of the things hoped for, which if they be certain and have sure and certain causes, the hope is certain and assured; otherwise it is not: for hope of worldly things (which we may call humane or civil hope) it is of things uncertain, which may fall out, or not fall out, because they have uncertain causes; and this hope hath no assurance, but is joined with continual doubting: but Christian hope, it hath always assurance and certainty joined with it, because it is of spiritual blessings and protections; also of heavenly glory which cometh of a most firm cause, namely the unchangeable good will and love of God, as also his most free and firm promise in Christ. Tim. Whereunto doth this serve? Sil. To reprove both the Papist and ignorant profane Protestants, which sever assurance from Christian hope, wherein they do injury to God himself; and show that they are not such, who have his love shed abroad in their hearts. DIAL. VI Verse 6. For Christ, when we were yet of no strength, at his time died for the ungodly. Tim. WHat is the drift and end of this text? Sil. To confirm that which he had said, of the love of God towards us, by an effect and fruit of his love, which is, the death of his Son Christ jesus. Here beginneth the demonstration, which is the second part of this Chapter, as before. Tim. How is this set forth? Sil. It is set forth by a double circumstance of time; first in that the Son of God was given to death for us at that time when we were yet weak, ungodly, sinners, and enemies. Secondly, in that he died for us at the time appointed of his Father, called (his time.) Tim. What be the parts of this sixth verse? Sil. Four; first, what ones God loved, (weak and ungodly ones.) Secondly, by what gift he expressed his love (his Son Christ) Thirdly, at what time the gift was bestowed (at his time.) Fourthly, to what thing he was given, (to death.) Tim. Now come to the interpretation of the words, and first tell us what is meant by [weak] in this place? Sil. The word here used, is applied sometime to the body; than it signifieth either weakness, which cometh by some disease or sickness, after which, men be feeble; or else it noteth the want of all might, as in that text of 1 Cor. 15, 43. The body is sown in weakness: or it is affirmed of the mind, 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 appear by this, that they which are called weak, the same are called ungodly, sinners, enemies; such are void of all spiritual and saving power, to believe or repent. Tim. What do these terms teach us? Sil. That they for whom Christ was given to death, were such as had no force of their own to help themselves, but needed all manner of help unto salvation. Secondly that such as Christ died for, do not only need all help, but being ungodly, refuse helps being offered; and being sinners increase their evils more and more, and which is most of all, they grow in hatred of the remedy, being open enemies to God: here is a singular gradation to amplify God's love to lost mankind. Tim. What is the use to be made of this truth? Sil. It showeth the wretched estate which men live in without faith in Christ. Secondly, it condemneth the madness of such as affime that the elect being in this estate, were yet justified, and the sons and heirs of God: this their madness may appear in this, that the self same persons at one time, shall be actually and indeed both enemies and friends to God, sinners and righteous, ungodly and sons, to need all help, and yet to have all help; this is to confound heaven and hell grace and corruption, Satan and God, death and life together. Thirdly, it confuteth the Pelagian and Papist, who ascribe some strength to nature to prepare, at least to dispose itself to grace. This the Pelagian sets forth by a similitude of wax fit for any impression, of white paper, or a naked table ready to take any form: so is our nature (say they) apt to learn, if it be but taught us: also the Papists they express it by the similitude of a man sore wounded or much enfeebled, or laden or borne down with bolts and fetters, which with a little help of another man's hand, will raise up himself, and make shift to stand upon his feet: So say they, nature is but wounded, enfeebled, or ouerburthened, and with little help of grace, can rear itself to heavenwards. These their corrupt opinions appear to be false, by Ephes. 2. 1. where it is written that we are dead in trespasses and sins, and therefore as touching God and godliness, we are by nature dead corpse; and in this our text, we are said to be of no strength. Fourthly, it provoketh Gods children to great humility and thankfulness towards God, to consider what they were before their conversion; for the more miserable our former estate, the more amiable present grace: also it must move them to compassionate others, which yet be in this woeful estate, seeing themselves once were such. And lastly, it must stir up a fervent love to God, who in this most pitiful case loved us, and gave such a gift and remedy to us, and for us. Tim. What was that gift whereby God doth express his love unto us, being so sinful and wretched? Sil. No less than Christ, his own and only begotten Son, which is the greatest and best gift that the most As God could not swear by a greater than himself so he could not give a greater than himself in the person of Christ. great and good God could bestow upon mankind: the reason is, because it is more worth than all the world: for it is himself in the person of his Son, therefore the greatest. Also through this gift all other gifts are made good and profitable to us, which else would be so many curses. Therefore the best cause that moved him to bestow such a gift upon us, was the good pleasure of his will, which here and elsewhere is called his love, john 3, 16. 1 joh. 4. Tim. What did we learn by this, that God would witness his love by such a fruit of it and gift? Sil. That our love must be like the love of God, that is, an effectual and fruitful love, not in purpose only and goodwill, but in effect as we are able to express it. Secondly, that as God declareth his great love, and that to his enemies: so after his example, we should out of love do good to our enemies, whereby we are known to be God's Children, Luke 6. For even Infidels and the most wicked persons, they will love such as love them, Math. 5. Tim. What doth this mean, which is added [According to the time, or at his time?] Silas. It meaneth thus much: even that fit and convenient time appointed of his Father, called fullness of time, Gal. 4, 4. and his hour, John 5, 25. for God hath his times appointed for all his works, Eccl. 3, 1. Tim. What follows of this? Silas. That Christ could come neither sooner nor later than he did. Secondly, it commendeth the more Gods love unto us, to send him at a time when a flood of wickedness had overflowed all. Thirdly, that there is a fit time for every work of God, which should teach men to wait upon God, Eccles. 3, 1. Tim. Where unto gave he Christ for us? Sil. Unto death, which was a dissolution of his body He suffered the first death and the pangs of the second death. and soul, joined with the curse of God, Galath. 3, 13. Of this death there was great need. For God's justice had decreed it, his word foretold it, the sacrifices prefigured it, the foulness of man's sin deserving it, Christ willingly suffered it, man was sufficiently redeemed by it, and God greatly glorified by it. Tim. What use hereof? Silas. It showeth us the greatness of man's sin, and of Christ's love, of Satan's malice, and of God's justice, & of Popish blindness and corruption, which teach some sins so light and venial, as asprinkling of holy-water and ashes will purge them. DIAL. VII. Verse 7, 8. Doubtless one will scarce die for a Righteous man, but yet for a good man one dare die: but God setteth out his love toward us, seeing that while we were yet sinners, Christ died for us. Tim. WHat is the drift of this Text? Silas. To set forth and extol the love of God towards us, by a comparison of the less with the greater. The sum of this comparison is this; There is scarce any man's love so great, as that he will die for a just person, though he be also good and profitable unto him: how great then was that love that moved God to give his Son to death for us which were sinners and his enemies? From whence the Apostle doth gather, that if Gods love be such, as our sins before we did believe, and whiles we were enemies, could not hinder him from giving his son to die, much less shall those sins which we do afterwards, be able to hurt our salvation; therefore the hope which the godly have 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 here meant by righteous? Sil. Not a just matter or cause, but a just man, as is to be seen both by the 6. and 8. verses, where he useth words noting persons. Tim. What difference is there between a just man, and a goodman? Silas. Some understand a good man to be Christ, for whom Martyrs died. Others, by a good man understand one who is profitable to us: this is most probable. Others put righteous and good both for one thing. Tim. Why doth the Apostle say, [It may be one dare die for a goodman?] Si. Either for that if any did die for others, it were more for their own sake, then for another man's sake: or else for that he never found nor knew any such example. As if he should say, it may be, but for my part, I know of none that ever did so. Tim. What instruction now do ye gather from these first words? Sil. That a man's life is a dear and precious thing: for seeing so few are found, that will give their life for righteous men; this showeth that men hold their lives in very greataccount. Tim. What doth this put us 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 love had carried them so far as to die for their brethren, whereas we ought to do so, 1 john 3, 16. Tim. Can ye tell us of none that have adventured their lines for others sake? Sil. Yea, the Apostle Paul as he witnefleth of himself, 2 Corinth 12, 13. also Aquila and Priscilla, Rome 16, 4. and the Martyrs. This was great charity, but yet not to be compared with the charity of Christ, which he showed towards us. Tim. One would think that it did rather exceed his love, for it is a greater matter for a mere man to die, then for him that is more than a man: (hrist could take up his life again, 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 far then any man, therefore his life by far more worth than ours. Secondly, the love towards sinners is far more, than that love which is towards good men; for that is free from all self respect, and therefore is the more pure loan. Tim. What instructions gather ye from hence? Sil. That the love of Christ to his Church far surmounteth all the love of all men towards men. Tim. What use is to be made of this 〈◊〉 singular love? Sil. First, it serveth for confirmation, that he will not cast out and condemn such as he hath thus loved as verse 10. Secondly, it serveth for imitation, for it Christ so loved us, we ought also to love one another, john 15, 12. 1 john 3, 16. This is the mark we must aim at, and wherein we come short, we ought to be sorry and amend. Tim. But when the Apostle saith, Christ died for us while we were yet sinners: hath his death brought this to pass, that we are now no more sinners? Sil. After we believe that Christ died for us, and are regenerate by his Spirit, we have sin still, but we are not any longer to be called sinners; because that now our sins by forgiveness are blotted out, and that which remaineth still in our nature it reigneth not, and the denomination of a person or thing, is ever from that which is more excellent and worthy. But here the Apostle meaneth by sinners, such as be under the guilt and dominion of sin, as all men are before faith. Tim. What could God see in us then to move him to love us? Sil. First, he saw in us his own creation, which he loved with a general love, as he doth all the works of his hands. Secondly, he saw in us much misery through sin, and this made him love us with a pitiful love. Thirdly, her loved his elect being yet sinners, in that he purposed in himself to call and justify them in due time. And now lastly, having grafted his elect in his Son by faith, and instified them, he loveth them actually, having set his own image in them. Tim. You hold then that there are sever all degrees and kinds of God's love, even towards his 〈◊〉 Sil. There be so, for he cannot love his elect with that degree and kind of love when they are sinners, as he doth after they are now in his Son justified and sanctified: for now sin which bred hatred and enmity, is defaced and cast out by remission; and holiness which God loveth, is imprinted in them, and brought in by renovation. DIAL. VIII. Verses 9, 10. Much more than being now justified by his blood, we shall be saved 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 saved by his life. Tim. WHat doth this text contain? Sil. It contains a conclusion drawn from the circumstance of time, wherein Christ showed his love by dying for us, while yet we were sinners and enemies; the sum whereof is thus much: If Christ out of his love died for us being wicked, now being through faith in his death and bloodshed justified, he will much more save us from eternal punishment. Tim. How is this conclusion amplified and enlarged in the 10 verse? Sil. By comparing us with ourselves, and Christ with himself according to divers estates after this sort: Before we believed we were sinners, ung oddly and enemies, now we are made friends and justified. Christ once died, and by his death wrought much for us; now he liveth an eternal life, and reigneth with his Father, and can do more for us; for if Christ by his death could do so much, as when we were enemies to make us friends, and to justify us being un godly: now that we are friends, and he is alive reigning in heaven, he is much more able to bring us to felicity and glory. Tim. Now we have heard the scope, sumnie and order of this text, let us hear the words expounded, and tell us what is here meant by his blood, and by justified? Sil. By his blood is meant, the whole death and sufferings of our lord, whether they were felt in soul or body; and by being justified, is to be acquitted from our sins, and to be accounted perfectly just with God by Christ's death, and obedience imputed. Tim. Doth Christ his obedience to death justify us alone, without any other thing? Silas. Wheresoever justification is spoken of, there Christ and his blood or death (if faith be not named) are to be understood 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 appear to be so: first, by those plain places where it is said, we are justified 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 ungodly and unbelievers, they were not justified. Tim. What then do ye think the meaning of these words to be? Silas. Thus much: we are justified, that is; we are freed from the guilt of our sins and accepted for righteous with God by his blood, (that is) through faith whereby we believe the blood of Christ to be shed to death for us, and those other things which he suffered, to be suffered for our sins. Tim. What is meant here by wrath? Silas. Not only all judgements here inflicted upon A Metonymy of the cause put for the effect. the unrepentant world, but an eternal pain or punishment in the world to come, proceeding from a just and wrathful God offended with man's sin. Tim. What learn we by this? Sil. Not to make light account of sin whereby the wrath of God is kindled even to the everlasting destruction of his creature, but to fear it more than Hell, for God's wrath and displeasure is the greatest evil. Tim. What is meant by being saved? Silas. Two things: first, our delivery from the gulf of perdition. Secondly, the keeping or preserving of the faithful unto heavenly bliss. Tim. But we are saved when we first believe and have our sins forgiven us, and are regenerated by the spirit of Christ, as Christ said to Zacheus at his conversion, This day salvation is come to thine house. Luke, 19 Silas. True: that is the beginning, but Paul speaketh here of the top and perfection of our salvation, which is the glorifying of us in Heaven. Tim. What learn we from this? Silas. That both the entrance and end, the first beginning and last consummation of our salvation is from Christ by faith; therefore they rob Christ of his glory which attribute any part of their salvation to any other, as all sects do, save true Christians. Tim. What things were considered in the tenth verse? Sil. A threefold estate of God's Children: the first is of corruption (they were enemies.) The second is of Grace: they are justified and reconciled. The third is of Glory: they shall be saved. There is a fourth not named here, to wit; the estate of innocency by creation. Every true Child of God must pass through all these. Tim. What else is to be considered here? Sil. A twosold estate of Christ, one of humiliation (he was dead:) the second of exaltation (he now liveth.) In the former estate Christ merited for us, as our Highpriest, in the latter he effecteth and applieth unto us all his merits as a King, daily working and bringing us towards the salvation once merited. Tim. What do ye gather from this? Sil. This comfort; that true believers which have their sins forgiven them by Christ, they have good hope that they shall certainly be saved: the reason is plain, for if Christ by the merit of his death being believed in, could set the elect (being enemies) in the estate of salvation: now that he liveth, surely he is able by his power to set them (being friends and reconciled) in the possession of salvation. Secondly, from hence are reproved such as say, that true believers may fall from grace and perish: also, such as teach that they ought continually to doubt of their salvation, as the Papists do teach. Lastly, it reproveth Gods Children which do yield to doubtings of their own salvation. For this is an injury unto Christ as if he were not strong enough to save them, whom he was sufficient to reconcile. This is a most excellent place for the infallible (not probable and conjectural, as Romanists speak) certainty of glory, and perseverance in grace. Lastly, we are taught by example of our heavenly Father, to make atonement with our enemies. DIAL. IX. Verse 11. And not so only: but we rejoice concerning God by jesus Christ our Lord, by whom we have received the atonement. Tim. WHat doth this Text offer unto us? Silas. An amplification of that which was said before in the third verse of this Chapter, to which it must be 〈◊〉 after this sort. He had said verse second, We rejoice under the hope of glory. Then verse third, he added a correction; Not so, but we rejoice also in tribulations: now in the eleventh verse, he joineth a third member of glorying or rejoicing, & not only so, but we rejoice concerning God through jesus Christ our Lord. The sum whereof is thus much; seeing we have God reconciled unto us by Christ, even unto our certain and assured salvation in heaven; we rejoice not in our hope of glory to come, nor in afflictions present, but especially in the knowledge & Faith of this great grace and favour of God the father unto us through his Son. Tim. What be the parts of this Text? Silas. First a duty, to rejoice. Secondly the cause hereof, because God is reconciled and become our Father in Christ. Thirdly, the means how we attain this reconcilement, in that we receive it, to wit; by our faith in Christ. This rejoicing is a special good thing, and it is as it were, the very life of a man's life. Tim. How many kinds of rejoicings be there? Silas. There is a natural rejoicing common unto all men when the hart is cheered, either by an inbred liveliness, or by outward occasions, as in the presence of things pleasant or agreeable to our nature. This rejoicing is not meant here. Also, there is a spiritual and Christian kind of rejoicing, which ariseth from the spirit of God, stirring up the heart to rejoice in spiritual and heavenly things, when they are present with us, 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 means of salvation, Ps. 122, 1. Fourthly, in doing righteousness, judgement and equity. Fiftly, in the exercising ourselves in proverbs 1. the praises of God, Psal. 95, 1. Sixtly, in the reconciliation that we have with God through Christ when it is believed or felt, of this our Text speaketh. Tim. What is it to rejoice concerning God? Silas. To have joy of heart in this respect, that he is become our Father, and loveth us as his Children and Sons. Tim. What difference is there in these speeches concerning God as here: and to rejoice in God, as 1 Cor. 1, 31. and to rejoice with God, as Rom. 4, 2? Sil. To rejoice in God, it is to attribute all things which be good unto God, and to render him all thanks for them; this we may do. Secondly, to rejoice with God, it is to to bring something with us of our own, wherein to glory and rejoice besides God's favour; and this we may not do. Thirdly, to rejoice concerning God, it is to be merry in our hearts for this, that we do understand how God doth love us, as a father his children. The like unto this, we have in jer. 9, 24. Let him that rejoiceth rejoice herein, that he knoweth me to be merciful and righteous; whereas others rejoice in riches or pleasure, or honour, or wisdom; the Christian ought to rejoice in Christ. Tim. Is there great and just cause to rejoice for such a gift bestowed on us, as Gods Fatherly favour through Christ? Silas. Yea very great, for herein consists all man's happiness, both now and for ever, to have God reconciled, that he may be a Father to take us for his sons sake and love. Such only do rejoice; therefore such as weigh these things, and do inwardly feel them, so as they are are affected with them, do from hence gather exceeding strong hope of enjoying everlasting life. For God is such a Father, so constant in his love, as though he will correct them, yet never will he disinherit them. Tim. By whom is it that God is become a favourable Father unto us? Silas. By Christ his beloved son, who by his death on the Cross, hath made atonement for our sins, being there in our stead by the will of his Father; and by means of our receiving it through faith in the promise of the Gospel, we have made it ours. Tim. What things do ye consider severally in this atonement spoken of in this place? Silas. First God, to whom we are reconciled, he loving us, and giving his son for us. Secondly, his Son coming to work our atonement by his obedience, passion, and Sacrifice. Thirdly, our Faith embracing this atonement, and receiving it. Fourthly, a great rejoicing 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 spiritual rejoicing, it is as our measure of believing is: none, if our Faith be none; little, if our faith be little; great, if our Faith be great. Therefore, as any do long for much true Christian comfort, let them endeavour a daily increase of Faith, by the humble, sincere, and constant use of all those holy means private and public, whereby God useth to enlarge the belief of his children. DIAL. X. Verse 12. Whereas by one man sin entered into the world, and death by sin, and so death went over all men, in whom all have sinned. Tim. WHat is the purpose of the Apostle in this Text? Silas Having spoken hitherto of the first part of justification, touching remission of sins by faith in the sufferings and death of Christ, and laid out the same in the causes & effects: now he proceedeth to handle the other part of justification, touching the imputation of Christ's perfect obedience unto us which believe. Tim. Is there any necessity of this part of justification? Sil. Yea, very great: for we were two ways endangered to God, 1. by not fulfilling and keeping the law (as we are bound) we lost all right and title to Heaven. Secondly, by our sins done against the Law, we become worthy for ever of eternal punishment in Hell, and therefore we have need of a double remedy from Christ: one, to have a satisfaction for the deserved punishment, and this we have by the death and bloodshed of Christ imputed to us. The other, to restore us to the right of our lost inheritance, and this we have by the perfect obedience of his life put upon our faith. Tim. How may it appear that Paul doth thus distinguish the parts of our justification? Silas. Two ways: First, by the word rejoicing or glorying, used in the former verse, wherein he makes his passage to this Treatise. Tim. What do ye gather from hence? Silas. Thus much: believing Christians cannot fully rejoice and glory concerning God, until together with the discharge from the pain due to their sins by free forgiveness through Christ's passion, they know and believe themselves to be decked and blessed with that absolute obedience and righteousness which the Law requireth, and unto which by the promise of the Law eternal life is due: which seeing they have not nor can have in themselves, therefore they have it of Christ. Tim. What is the second way how ye gather this distinction of two parts of justification? Silas. By the comparison of Adam's unrighteousness and his disobedience, with Christ his obedience, both communicated to all elect persons, though in divers 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 conveyeth that which is his, unto such as are theirs, and be of them; particularly, Adam sendeth over to all that come of him guilt of sin and death by his disobedience imputed; Christ conveyeth over righteousness and life to his members by free imputation of faith. Also they differ in this, that the offence of Adam by which death came upon all men was but one, but the obedience of Christ imputed to believers, doth not only cover and do away that one, but all other offences of the elect: also his obedience putteth upon the faithful a righteousness which meriteth a far better condition than we lost by Adam's unrighteousness: this unlikeness is pointed at, verse 15, and further laid open, verse 16, 17. Tim. What be the profits that will arise of this comparison? Sil. These: First, it will serve to confirm our minds touching the certainty of having the righteousness of another given to us to make us happy, this being as reasonable as that the unrighteousness and sin of another should be derived to us to make us guilty. Secondly, it will serve much to humble Gods Children, to consider well the nature and force of sin, and what hurt they have taken by it. Thirdly, the great benefit they have from Christ will be better known, more hungered after, and esteemed of us more greatly by setting before it the contrary evil, 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 harm which is come upon the whole world by Adam, through whom all men are under sin and death. Secondly, a reason hereof, in as much as all men were in Adam's loins when he sinned, and so sinned in him; (In whom we all have sinned.) Tim. Now to the words, and tell us what is meant by that one man here spoken off. Sil. Adam, as verse 14, under whom Eve also is contained; for sin came by them both, Psal. 51, 5. but the man is named, and not the woman, because he being the man, was the more worthy person. Secondly, because he was more in fault than Eve, in regard of his more eminent power and grace. Thirdly, sin is propagated and derived to us, rather by the Father then by the Mother, because he is the principal agent in generation. Tim. What were we taught hereby, that Adam being but one man, so great and general a mischief came of him? Silas. Two things: First, the infinite hurt that may come of one person being evil, & the marvelous good that may redound to many, by one being good. Tim. Whereunto should the knowledge hereof serve us? Silas. First, to admonish Parents very carefully, to look to the education of every one of their Children. Secondly, that it behoveth the public state much, what manner of person he is that beareth government. Thirdly, it behoveth them who have government, to watch over the manners of all men under their charge, because one man neglected, may mar all, as Achan did, josh. 7. Tim. What was the other thing gathered from hence? Silas. An exceeding comfort to great offenders, so they turn and believe the Gospel; which may be raised thus; Adam and Eve which sinned so heinously, & also wrapped their whole kind (even a world of people) within sin and destruction, were yet received to mercy and saved: therefore let no sinner (how horrible soever) be out of hart, if they come to the throne of grace for pardon, with trust to have it. Tim. What is further to be observed from this, that it is said [Sin entered by one man?] Silas. Even this: that God is not to be blamed, as cause and author of sin, seeing it came in, by, & through man. For, whereas Adam might have refused the temptation if he would, he freely obeyed, and willingly yielded, and so sin entered by him, without any fault in God, who had made him righteous, and given him freedom of will. Tim. Was there not a necessity herein, that Adam should yield? Silas. True, there was so, in regards of God's counsel, who had decreed not to strengthen his will in the temptation, but to forsake him; yea & further, that being left to himself, he should follow the suggestions, that so there might be occasion of giving and sending his Son, to redeem the world, to the manifestation of his justice and mercy. But notwithstanding this, yet Adam's disobedience was voluntary, because God's decree, though it ruled the event & business, yet offered no force to Adam's will, which could not be compelled; & therefore of it own accord, inclined itself to fulfil the motions of the Serpent and his wife; and therefore the whole fault of our fall lieth upon Satan and our first parents, as the proper cause of sin. For God made man righteous, but they found out sundry inventions, Eccles. 7, 31. Tim. What was further learned by this, that sin entered upon all by means of one man? Sil. That sin is not by creation, but came in afterwards. Secondly, how dangerous it is to hearken to ill counsel; by means whereof, Adam being depraved, did deprave the whole world. Tim. What is meant here by the world? Sil. The men which dwell in the world, whither elect or reprobate, as it is expounded afterwards, Death came over all men. The word [World] sometime signifieth that fabric or frame of heaven & earth, as john 1, 10. The world was made by him. Secondly, it signifieth elect men only, which are the chief part of the world, joh. 3, 16. And God was in Christ reconciling the world, 2. Cor. 5, 19 Thirdly, it signifieth the wicked & reprobate only. john 17, 9 Fourthly, the corrupt qualities and fashions of the world, 1 john 2, 15. Love not the world. Fiftly, the whole mass of mankind good and bad, as here in these words, Sin entered into the world. Tim. What is meant here by sin? Sil. That hereditary disease, called commonly original sin, or birth-sin, spread over our whole kind, as a Leprosy, and hath tainted the whole race of us. That this only is here meant may appear: First, because he useth the singular number; but when he speaketh of the fruits of it, he useth the plural number. Secondly, that which he calleth sin here, he afterwards in verse 17. calleth disobedience of one man, which must needs be the first or Original fin. Thirdly, he saith verse 17. by this sin many are made sinners; and this is only by original sin. Fourthly, there was no other sin brought death over all men except that: therefore that sin is only meant here In that I call it hereditary, it is because, as a disease which resteth in any stock, and descendeth from father to son, so is this sin; it runneth from Adam through his whole progeny, from Parents to the Children, even to the worlds end, as it is said here, It came over all men. Tim. What may this teach us? Sil. That this sin is hard to be expelled out of man's Nature, as hereditary diseases are hard to be cured; and therefore must the more be striven against. Secondly, that Children have no faults, which they do not borrow and derive from their parents, of whom they have corruption, which is the spawn of all sin; which should cause in parent's commiseration and patience towards their Children. Tim. How many things are contained in this sin? Silas. These four things: First, guilt or fault. Secondly, deserving of punishment. Thirdly, corruption of nature. Fourthly, privation or absence of Original integrity, even of that innocency wherein man was created. Tim. How prove ye guilt or fault, and deserving of punishment thereby? Silas. There is guilt or fault, because we are made sinners by it, verse 17. and there is deserving of punishment, because this cannot be severed from the former. Also it is expressly said, that by it, death went over all. Tim. How do ye prove, that there is corruption of Nature? Silas. Because it is written, That wee go astray from our Mother's womb, Psal. 58, 3. Again, that the frame of man's heart, is only evil continually, Gen. 8, 21. and that we are borne in sin, Psal. 51, 5. and man borne of a woman cannot be clean, job 25, 4. Tim. What do ye call the corruption of our Nature, and what be the fruits of it? Silas. It is a naughty vicious quality in our Nature, whereby it is inclined to all evil naturally, and undisposed unto any good, yea enemy to God, and disposed against all good, as Titus 3, 3. Hating God, Col. 1. Minds set upon evil works. The fruits of this our corrupt Nature, are all sins whatsoever, even all those sins reckoned up, Ro. 1. 29, 30, etc. Gal. 5, 19 Tit. 3, 3. Col. 3, 5. or in any other place, even all manner of sins, not blasphemy against the Holy-Ghost excepted. Tim. By what degrees doth this corruption proceed and go forward? Silas. First, it begetteth lust; which is an evil motion or desire swerving from Gods will: this is the spawn of all sin. The second is, obedience to this lust, Rom. 6, 12. which we call consent, when the will yields unto the evil motions, with purpose and resolution to do it: this is called of james the conception of sin, jam. 1, 15 Then thirdly, there follows an evil action in word or deed, this is called of the same Apostle, the bringing forth of lust (it bringeth forth sin,) that is some outward gross act in speech or action. Lastly, the going over this sinful act by custom and continuance in it; this is called the perfection or finishing of sin: upon all this, there succeed death, as the term & last period or full point of this proceeding and course in sinning, wherein it resteth. Tim. But how prove ye, that Original sin, hath privation or absence of Original righteousness? Silas. This is the consequence upon all the former; for we could not be guilty, deserve punishment, and be corrupt, if we had our first perfection. Secondly, except we had lost that, we should not need to seek and fetch that from another, even from Christ, as ver. 17. Thirdly, when the Scripture saith, God made man righteous, but they found out many inventions, Eccl. 7, 31. This proveth, that the perfect righteousness given unto us in our creation, is not only lost, but thorough our own fault lost. Tim. Why is this sin called Original? Silas. First, because it is from the beginning. Secondly, because it is first in us before grace. Thirdly, it is the first head & beginning of all sins. Lastly, it is in us from our beginning, even from our very conception. Tim. What use of all this? Sil. First, it confuteth the errors of such, which say, it is nothing but privation of righteousness. Also such as say, it is nothing but the inclination of our nature to evil. Secondly, it showeth the most heavy case in which we are all by birth, we being all over-covered with corruption and sinful putrefaction, rotten and full of sores; and not so full of evil, as void of all goodness, and so hateful to God, whose pure eyes cannot but hate us & abhor us; and therefore we are called the children of wrath, Eph. 2, 3. See Ezck. 16. No leper, no lazar, no job to be compared to us; if we saw ourselves, we should loathe ourselves. Thirdly, the knowledge hereof, must humble our stomachs and courages. Fourthly, it must stir up great care of being washed and cleansed from this spot: all the water in the sea is too little to wash this one stain, all care in the world is not great enough to get it scoured out, Psa. 51, 2, 6. either repentance for this sin, or for no sin. Fiftly, it must stir up a desire and a thirst after the pure and holy conception of Christ, which is the cover to hide, the Salve to cure this original sore. Sixtly, it may make us compassionate and merciful one to another, especially to our children, being all alike infected, and they by us: and therefore in our chiding and corrections, were should be moderate. seventhly, it must keep us from extolling nature, and the goodness of nature; for all natures even the best is poisoned, there being nothing good in us till grace come and plant goodness in us: for can one gather figs of thistles, or grapes of thorns? Math. 7. Tim. What is meant here by [death?] Sil. Properly a deprivation of life, unproperly all such things as are forerunners and furthereiss thereof; all miseries, sicknesses, pains, the 〈◊〉 of death. Tim. What life did Adam live before sin? Sil. A twofold life; first, of grace being led by the holy Spirit, which moved him wholly to celestial and divine things, this is called spiritual life. The second is of nature, whereby he was moved to follow those good things which tend to preserve nature, and the estate of his body: of both these kind of lives Adam was deprived, and so died a spiritual and natural death: for being before joined to God, in his favour, moved by his spirit: he now having sinned, was turned from God, lost his savour and spirit, and so could not aspire to any divine thing, but had his heart wholly set upon evil; and touching his natural life he was threatened, that to dust he should go. Tim. Did not his sin deserve eternal death? Sil. It did so, but eternal death is nothing save the continuance of spiritual death. Tim. Yet natural death was not inflicted upon him after his sin, for he lived 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 sin, he was presently subject unto it. Secondly, God straight way gave sentence of death upon him, and therefore he may be said, strait way to have died, as condemned persons are called dead men, though they be respited. Thirdly, the messengers and soldiers of death, presently took hold on him and arrested him, as hunger, thirst, cold, heat, diseases daily wasting of his natural moisture, to the quenching of life: but God did spare him that the sentence was not presently executed, to commend his patience, and to give Adam thereby, occasion of salvation; for the promise being given, and he called to repentance & faitb, by that means attained a better life through Christ, than he lost through sin. Tim. What did this show? Sil. That God doth not delight in the death of sinners but rather that they should return and live. Secondly, it teacheth us patience towards such as are offenders of us, being ready to receive them to favour, whensoever they truly repent. Tim. How understand ye this, that all men are under death? Sil. After this sort; first, every man so soon as he is borne, is every hour apt to die. Secondly, every man at his birth is spiritually dead, quite destitute of God's grace and holy spirit, Ephe. 2, 1. till his regeneration. Thirdly, every person deserveth this death to become eternal, even everlasting separation from GOD, and his presence and felicity. Tim. What equity or justice is there in this? Sil. The equity is just, for that one man's sin was every man's sin: for Adam was the root of our kind, and therefore this fault is not personal resting in himself, but reaching to all his posterity, which were then in his loins, as Levy was in Abraham's loins, Heb. 7, 10. For such juice as is in the tree, cometh to all the branches; also such as is the water in the fountain, such it is in the river; and some such diseases as be in the parents, descendeth to the children: also amongst us men, the father being a Traitor, the whole blood is tainted. Lastly, the righteousness of Christ the head, is conveyed over to the members, so it is here: again, God who is most just, so decreed and would have it; that the grace which Adam had, he should keep or lose for himself and all mankind, who were to stand and fall with him: thus it appears to be very equal. Tim. What instructions learn ye hence? Sil. First, it reproves the vulgar conceit, that God will not punish but for actual sins. Secondly, it reproves some Papists which exempt the Virgin Mary from this general condition of sin and death. Thirdly, it doth admonish us of our most woeful condition, which we are in without Christ. Fourthly, it puts us in mind of mutual compassion, seeing our case is equal, one no better than another, all alike 〈◊〉 and wretched. Fistly, it teacheth the necessity of a Saviour, not only to know there must be one, and who he is, and what he hath done, but to get him to become ours by believing the promises of him. Tim. What are we to be put in mind of, by the connexion and joining together of sin and death? Sil. First, that every one is bound to make account of dying every moment, having sin the matter and means of death still about him. Secondly, that the damme of such a brood, that is sin, which causeth no less than death, is most carefully to be avoided and abhorred, even to be fled from, as one would fly from death. Moreover, think that if an others sin could do this, as to make thee culpable of death, what will that sin do which thou dost in thine own person? for Adam's sin is thine in account, not in act; yet so as this proveth Adam's sin to be every man's own proper sin, as if he had himself acted and done it, because else he should not die for it: for men in justice are not to suffer death for any sin, save that which is their own by act, or imputation. Christ had had wrong done to him, to be brought to death, if sin had no way belonged unto him; for death is not inflected but with reference to sin. DIAL. XI. Verses 13, 14. For unto the time of the law was sin in the world, but sin is not imputed where there is no law. But death reigned from Adam to Moses even over 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 prove all men (even to the young In fants newly borne) to be through Adam sinnetull, by bringing in a secret objection and answering it. Tim. What is the objection and how is it answered? Sil. The objection is this: there could be no sin nor sinners before Moses, seeing there was no law, & where there is no law there is no sin. This objection the Apostle doth answer two ways; first by a distinction between This is Piscator's judgement. being and reputing: sin was in the world before Moses law, yet not so reputed and esteemed so vile and soul, seeing yet no law was given them. Secondly, he proves there was sin by the effects of sin, which is death, whereunto even before Moses law, both old and young were subject; which is a sufficient proof that then all men sinned, death being the stipend of sin. Tim. Now expound the words and tell us what is meant here by this, until the time of the law? Sil. That is to say, all that time that passed between Adam and Moses, so expounded, verse 14. Death reigned from Adam to Moses. Tim. What is meant hereby, that sin was in the world till then? Sil. That is to say, men which lived in this world had sin in them as well before the law as afterwards. Tim. But how could that be, seeing that yet there was no law, and sin is the transgression of some law, and indeed what law could be given to some of them, as to Infants which had no use of reason? Sil. Therefore the Apostle in affirming, that notwithstanding this, there was sin in the world; he meaneth there was a sin even afore the Law, by which sin all men were borne sinners, being both guilty of wrath, and corrupted even from the womb. This is the sin of Adam, in whose sinning, all men were comprehended, he being head and root of our kind, as was said verse 12. Tim. Belike than this is now the scope of the Apostle, to prove, That as all men are guilty by their own sins, which they do in their own persons, and have in their own Nature: so there is a sin of Adam, by guilt whereof, all men are obnoxious and culpable of death? Sil. True, this is in very deed that which is intended, and wherein Adam is like Christ: the one, being fountain of sin unto death; the other of righteousness to life. Tim. What mean ye hereby, in that it is said, Where no Law is, there sin is not imputed? Silas. That afore the Law was given, sin was not so thoroughly known and reputed: but when the law was published, it was better known and became more grievous. Tim. But may not these words carry another sense which may well stand with the Apostles mind and drift? Silas. They may so, as thus: that such as lived in the world after Adam, though they wanted Moses' Law, yet they wanted not a Law altogether. Tim. How makes he that appear? Silas. Hereby, because that sin was imputed, and men became thereby guilty of wrath. Tim. What Law might that be? Silas. The Law of nature given them in their Creation. Tim. What examples can ye give, that sin was imputed to men before the giving of the Law by Moses? Sil. Sundry and very manifest. First, the punishment of Cain's murder, Gen. 4, 11. Secondly, the reprehension of Abimelech, Gen. 20, 6. Thirdly, the overthrow 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. all which happened for sin. Tim. What other examples can ye give to prove this, that sin was imputed? Silas. The death of infants, as well as of men of years, which plainly proveth all men to have been sinners, and guilty before the Law of Moses. Tim. What learn ye by this, that sin and death do unseparably follow one the other? Silas. That death came in not by creation, but by corruption. Secondly, that if men account death terrible, they should not think slightly of sin the breeder of it. Tim. What meaneth this which is said here, [That death reigned from Adam to Moses?] Silas. Hereby he signifieth the force and power of death to be exceeding great, bearing all men down before it, as a mighty King doth subdue such as rise against him. Tim. How long doth the reign of death continue and last? Silas. Not from Adam till Moses' only, but till the end of the world. Tim. Over whom doth death exercise his power and kingdom? Sil. Over all, both old and young, none exempted, Infants nor men. Tim. Yet the Apostle saith of some, that they shall not die but be changed, Cor. 15, 52. Sil. True: yet that change shall be instead of death to them. Secondly, this is the condition of all men, that through sin they are subject to death; God may privilege whom he will, as Enoch and Elias. Tim. Whence got death this power? Sil. Through man's sin, according to God's decree. Tim. What learn ye hereby? Sil. That there is a necessity for all men once to come unto death. Tim. But the faithful have their sins forgiven them, how is it then that they die? Sil. Yet sin is still in them, whence cometh death to them, not as a part of the curse for sin, but as an entrance into heavenly bliss, 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 do prepare continually for it, and arm themselves continually against the fear of it, by keeping faith and a good conscience. Tim. You said that death reigned over Infants, tell us by what words are infants described? Sil. That they sinned not after that manner that Adam sinned. Tim. What meaneth this? Sil. That they are free from voluntary and actual sins, as in respect of their own persons. Tim. What sin then have Infants to procure death? Sil. Their byrthsinne, or original corruption, which they draw from their Parents by propagation. Tim. What is to be gathered hence for our instruction? That parents have cause to mourn for sin in their young children, as well as for their own. Secondly, that in the death of their children, they consider not so much the loss as the cause which is sin; which would keep them from impatiency, & serve to humble them. Thirdly, that there is divers kinds of sin (to wit) voluntary, involuntary, original, actual. Moreover, that all sin is equal thus far as to deserve death, though in other respects unequal. Tim. What will follow of this? Silas. That God is no respecter of persons, young or old, all are one with him. Tim. Yet sins are not every way equal. Sil. No: For there is difference in the degree both of the offence, and of the punishment, some more heinous than others, some to be more grievously punished than others. Tim. What should this work? Silas. It should be a bridle to wicked ones to refrain from sin as much as they can, thereby at least to lessen their pain. Also, a Curb even to the godly, whose sins howsoever pardoned so as they shall not die eternally for them, yet sorer temporal punishments are inflicted as their sins be greater: As is to be seen in David's example, who had many smartfull blows for his very shameful falls. DIALOGUE 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 jesus Christ, hath abounded unto many. Tim. WWhat doth this Text contain? Silas. Two things: First, the similitude or like, nes between Adam and Christ (which was the type or figure.) Secondly, the dissimilitude or unlikeness betwixt them (but yet the gift is not so.) Tim. What is meant by him that was to come? Silas. First, Adam's posterity as some judge, and then the meaning is, all they should be sinners as he was. Secondly, jesus Christ, who in respect of Adam sinning, was to come; this is the truth. Tim. In what meaning is Adam said to be a type 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 sin and disobey willingly: this savours of Pelagianisme, as if sin 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 convey even into all his progeny destruction by sin. Herein he was a figure or a Type of the second Adam, the man Christ jesus, in respect of the like force in him to derive into his members eternal life, by his righteousness imputed to their faith. Tim. Report unto us more plainly and in few words this analogy and proportion which is between Adam and Christ jesus. Silas. As Adam by his sin was the cause of death to all men, though they did not eat of the forbidden tree, so jesus Christ was made righteousness to believers, though themselves had wrought no righteousness. Herein was Adam a figure of Christ. Tim. But it may appear that this is rather a difference and unlikeness than a likeness. 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 odds, for grace, righteousness, and life came by Christ: Sin, death, and damnation by Adam. Also Adam by generation of the flesh poureth evil things into men: Christ by faith poureth good things into his members. Tim. What use can ye make of this? Silas. It serveth to confute both jew and Papist, the one for thinking that one Christ cannot be 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 just before God by the obedience of another, to wit; of Christ: yet all men be made unjust by the disobedience of another, to wit; of Adam: and why not that as well as this? De similibus simile judicium, parium par est ratio. Tim. What do ye observe in the unlikeness or dissimilitude in verse 15? Silas. These two things: First, the unlikeness set down plainly (that the sin is not as the gift.) Secondly, that wherein it doth consist (for if through the offence of that one etc.) Tim. What is 〈◊〉 here by gift [But yet the gift is not so?] Silas. The righteousness or perfect obedience of Christ in keeping the Law; now this is termed a gift, to teach us that it is free, and becometh ours not by desert of works, or dignity of person, but because it is given us of mercy, even contrary to the merit of our deeds. Tim. What is meant by offence? Silas. It is as much as fall, and is put here for sin; Adam's sin was his fall. Tim. What learn ye hereby, that sin and fall are knit together? Sil. How dangerous a thing sin is, which bringeth with it a fall, even as deep and perilous as from heaven to hell; from the height and top of all happiness, to the lowest bottom of misery. Tim. What follows of this? Silas. That seeing such a fall follows sin, sin is to be fled, as one would shun a breakenecke downfall, with all godly care and watchfulness before it be committed, and repentance afterward. Tim. Tell us now wherein consists the unlikelines between Adam's sin, and Christ's righteousness? Sil. Herein: the righteousness of Christ is of more great strength and efficacy to justify, than Adam's offence was to condemn. Tim. Now open the words, what is this he saith, [Many 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, he meaneth separated, or cast out from God unto everlasting death. Tim. What do ye observe here? Sil. This thing peculiarly, that the infinite and Divine justice, is a wonderful scarfull thing, seeing it being but once hurt in one offence of Adam, yet inflicted extreme and eternal misery on a whole world of men: oh let that justice be dreadful to thee. Tim. What doth he here mean by Grace, and gift by Grace? Silas. Some think Grace doth signify God's favour, and Gift the holy Ghost, and such good things as we obtain by him. Tim. But how think you these words are to be taken? Silas. By Grace is understood Christ his righteousness, whereof the grace and free favour of God is the root and fountain. Tim. What signifieth that gift by Grace? Silas. That most blessed condition wherein they be, which have Christ his righteousness of frec favour imputed to them. Tim. What is that blessed condition? Sil. That they are not only absolved and quit from all guilt of sin, both adam's and their own, and so from all punishment, temporal and eternal; but also are adorned and clothed with Christ's perfect justice & innocency, even to the obtaining of eternal life. Tim. By what similitude do ye explain this difference between Grace, and gift by Grace? Silas. Of a poor miserable man in bondage for debt to his Prince, who not only hath his debt freely discharged by his Sovereign and King, but withal hath a large treasure of many thousand pounds given him. The treasure bestowed by the King's Liberality is grace, because it comes of free favour; and his happy condition, in that of poor he is made rich, may be called Gift by Grace: so it fareth in the case of a sinner, Christ's righteousness bestowed upon him freely, is God's grace; and the gift by Grace, is that blessed condition wherein he is set, through that righteousness imputed to his faith, being of a sinner made perfectly just, and the child & heir of God, even heir annexed with Christ. Rom. 8, 17. Tim. What is meant by this, that grace hath more abounded? Sil. That the righteousness which cometh by Christ, doth in many degrees exceed in excellency and force, the guilt and hurt that came by Adam. Tim. Declare this unto us how grace hath far exceeded sin? Sil. Because by the grace of Christ we have forgiveness of sin, we are regenerated and adopted to be the sons of God; we are become brethren of Christ, his members, heirs of his kingdom, yea heirs of this world also, for all is ours, 1 Cor. 3, 22. By what similitude can ye express this supper abundance of gracs? Sil. Of a Surgeon not only healing a wound by his medicine, but making one stronger and fairer than before. Secondly, of an Emperor, not only drawing a wretch out of prisou, but advancing him to all manner of riches and dignity: so hath the grace of God abounded, not only for pardon of Adam's sin, but to many excellent purposes; beside to the engrafting us into Christ, to justification, to reconciliation, to sanctification, to adoption, to preservation in grace, to glorification in heaven. Tim. What is the instruction to be made of this? Sil. That believers have gotten more by Christ, than they lost by Adam, by whom we should have had an carthly paradise, and unconstant happiness. Secondly, that exceeding and unmeasurable grace of Christ, should stir up and provoke unto exceeding love, obedience, thankfulness, and praise of Christ, who is to be blessed again and again, for ever and ever. DIAL. XIII. Verse, 16. Neither is the gift so, as that which entered in by one that sinned: for the fault came of one offence unto condemnation, but the gift is of many offences to justification. Tim. WHat doth this text contain? Sil. An explaining of the difference or unlikeness put down 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 us, than was Adam's sin to hurt us. Tim. How is this explained to us here? Sil. Adam's sin that condemned him and us all, was but one; Christ's righteousness covereth that sin, and infinite others, which we have added to it. Tim. What sever all things do ye observe in this verse? Sil. A threefold opposition, or three things set against three, as contraries; First the gift and fault. Secondly justification and condemnation. Thirdly one offence and many. Tim. What is meant here by gift? Sil. The righteousness of Christ freely given, and that most happy condition which the faithful are in, by having it allowed to be their justice, being now not only absolved from all sins, but made just there by, and heirs of eternal life. Tim. What is meant here by that which entered in by one that sinned? Sil. This is meant by it; first Adam's fault in his disobedience to God. Secondly, that woeful condition wherein all men are wrapped by it, being not only deprived of perfect justice which they had by creation, but covered 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 adjudging them to eternal torment; as in civil condemnation the malefactor is first pronounced guilty, and thereupon adjudged to his punishment. Tim. How came this condemnation upon us all? Sil. By the guilt of one offence which Adam did, being imputed and reckoned unto all his progeny. Tim. Should this one offence without any more, have condemned and adjudged us all to destruction eternally? Sil. It should so; for the Apostle in the words of truth doth avouch it, and that not without good reason; for this is reason enough, that it was Gods will to have it so, whose will is never severed from reason and justice; for there is no iniquity with God, Psal. 5. 4. and Psal. 45, 7. Tim. What may we learn hence for our instruction? Sil. That sin is no jesting matter, and the offence of divine justice is no light thing, but the most dreadful evil in the world. Secondly, that infinite misery by due desert lies upon every man that is condemned, not only for Adam's fault, but for so many thousand sins as himself hath done in his life time. Tim. What is meant here by justification? Sil. An acquitting or absolving of sinners from all their faults, both adam's and their own; and pronouncing them just from God, adjudging them worthy of eternal life through Christ: whose fulfilling of the law in his obedience and death, not only maketh himself just, but causeth also allhis members to be absolved from all sins, and to be pronounced just, so soon as they are converted and do believe. Tim. What doth follow hereof? Sil. Thus much; that sithence the iuftice of Christ freeth us from Adam's offence, and all our sins added to that; and more over maketh us just before God when we be sinners; so as we stand before the tribunal seat of God, not only without all manner of sin, but decked with absolute righteousness, according to our estate and degree which we had by creation; therefore it is true that the grace of God hath abounded above the fault of Adam. But seeing Adam by his offence corrupted us all, and spoiled both us and himself of perfect innocency, and moreover that all other sins come in by him and his one offence, it should appear that the good which Christ hath brought, doth not exceed the hurt we take from Adam, but that they are equal; at the least, as much guilt and hurt by the one, as benefit by the other. Silas. It is true, that we have lost a perfect righteousness in Adam, but yet (the person of Christ considered) we have a more excellent righteousness from him, which bringeth us to a blessed life in Heaven. Secondly, it is also true, that all other sins do come from original sin, yet they are not of necessity knit unto it: for then all men should have the self same sins, every one should do such sins as others do. Abel should have done murder as Cain, jacob should have been profane as Esau, Peter should have been a Traitor like judas, etc. which is not so: Therefore other sins of our life, though they spring from the root of birth-sin, yet our sclues are to be blamed for them, as being done by our own election and consent. Now jesus Christ our redeemer absolveth and freeth us not only from that one sin of adam's, but from innumerable heaps brought in upon that by our own deliberation and counsel, and so excelleth it very far: for to take away many sins is more than to bring in one offence; and a righteousness which consists of many good acts as Christ's doth, is more excellent than one sinful act, such as Adam's transgression was. Tim. But all are made sinners, and condemned by Adam's offence, so are not all justified and saved by Christ, therefore Adam's sin exceeds the grace of Christ. Silas. The power and force of Christ's righteousness above Adam's offence, respects not number of persons, but worthiness and number of effects, which are more and also more worthy, from the righteousness and grace of Christ. For first it blotteth out Adam's sin, and all others as touching guilt. Secondly, it breaketh the strength and rage of sin. Thirdly, it reformeth the heart to new obedience, and giveth interest to perfect glory. Tim. But for the number, may it not be truly said in some sense, that as many be saved by Christ as perished by Adam? Silas. It should seem that it may in this sense; only Infants which die in their infancy do perish by original sin, and not all they, but such only as are not elect: such as be men and perish, do perish for their impenitency and continuance in actual sins, and not only for their birth-sin. Whereas all that be saved, whether infants or men, are saved by the grace of Christ only. Add here-unto that touching such as do perish, Christ mill mundis red mendis sufficit Christus. 〈◊〉. were sufficient to save them, (as most Divines affirm) but because God will not save all, therefore his grace hath no effect in them; for being not ordained to life, neither are they ordained to faith, whereby the righteousness of Christ is laid hold on: yet they worthily perish for their sins which they willingly do. O Israel, thy destruction is of thyself. Tim. What is the instruction from all this? Sil. That the grace of Christ hath overcome sin as Conqueror over it; for else, sin would overcome all the elect: also, the Scripture witnesseth so much, to wit; that Christ is stronger than Satan or sin. Tim. But sin 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 faithful are commanded to believe the remission of all their sins by Christ. Tim. What use 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 reigned through one, much more shall they which receive that abundance of grace and of that gift of righteousuesse, reign in life through one, lesus Christ. Tim. WHat doth this text contain? Sil. A repetition of the former matter, touching the excellency of the grace of Christ, above 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 power sin and death into men, so as they reigned or had rule in them; much more is this to be granted to Christ, that he can give grace, right ousnesse and life, and that liberally and so plentifully, as to make them also even to reign in his members. Tim. What contraries be here expressed? Sil. Three, offence and righteousness, death and life, Adam and Christ. Tim. How is the grace of Christ amplified and set forth? Sil. Three ways; first it is called (abundance of grace) which is more than barely to say (grace.) Secondly, (gift of righteousness) which is more than to say barely righteousness. Thirdly, (reign in life) which is more than to obtain life. Tim. But what new thing hath this verse differing from the former? Sil. First, it expresseth the means how the righteousness of Christ becometh ours; to wit, by the receiving it with the hand of faith. Secondly, that this we get by Christ that we shall reign in life, not only here by grace, but be heirs of a glorious kingdom in heaven; and so our happiness by Christ exceeds that which we lost in Adam. Tim. What do ye note here, where it is said (sin and death reigned by Adam?) Sil. That not only they entered upon all men, but mightily reigned over them, so to have a predominant power. Tim. What is it for sin and death to reign? Sil. To rule in men, and (as a King) to subdue them to the lusts of sin, so as they can do nothing but what sin will: neither can they go a foot from death, but all they do, even their go odlicst works tend to death and condemnation; for all deeds, how glorious soever in show, yet are but gorgeous sins in men unregenerated. Tim. Is this the condition of all men before Christ be rereceyved by faith? Sil. It is so; even the elect of God are vassals to sin, and to their corrupt lusts which work in them to destruction, so as their fairest works are deadly and damnable. Ephe. 2. 2, 3, 12. Titus 3, 3. Rom. 5, 6. Tim. What follows hereof? Sil. That the elect before they believe, are so far off from being justified, as they be in most miserable case, slaves to sin and death, in bondage to Satan; which should work in such as are under the kingdom of sin and death, to let them see what great cause they have to look after a Christ and Saviour. Tim. But how shall men know they stick in the power of sin and death? Sil. By these two marks; first if never they felt the bondage of sin, nor suspected the flavery of it. Secondly, if they do not taste the sweetness of their liberty, and rejoice in it above all things. Tim. What should it work in such as are brought out of this reign? Syl. A continual thankfulness to Christ, expressed by a care never to look back to the service of sin, from which they are so graciously freed. Tim. What is meant by that righteousness? Sylas. By an excellency he noteth the righteousness of Christ jesus. Tim. How manifold is his righteousness? Sylas. Twofold; first essential as he is God, jehovah our righteousness, Ier 23, 6. that is, his deity or divine essence, which is righteousness itself, and giver of righteousness to other creatures. Secondly accidental, which belongs to his manhood, and is inherent in the man Christ, or in his humanity as a quality: this accidental righteousness (which is a quality,) is twofold; first an habit of most perfect uprightness and holiness, infused into his human nature, even 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 justice and obedience which he performed in the actions of his life, and sufferings of his death: this is the effect or fruit of the former habit, & it is distinguished of Divines into active righteousness, consisting in the fulfilling the works commanded in the moral Law; or passive righteousness in suffering obediently the punishment of death for our breach of the Law. The imputation of this we have heard of in Chapters 4, and 5. unto the 11. verse; and now in this place, he entreateth of his active righteousness, as it cometh instead of that guilt of Adam's disobedience imputed to his posterity. Tim. Why is his righteousness called Grace? Sil. To note how we come by it, that is, by free favour, and what our condition is by means of it. Tim. Why doth he add abundance of grace? Silas. To note, that this Grace did overcome Adam's offence, for that was but one act, Christ's righteousness consisteth of many actions. Secondly, that was but one fault, his righteousness both quits us from that and all other sins, and gets us to be pronounced just & worthy of eternal life. And besides all this, with that grace of righteousness, there goeth the reforming of our nature, breaking the force of sin, and framing us again to God's Image, which cannot be lost, as afore hath been said. Tim. But how do we obtain to this gift of righteousness? Sil. By our faith receiving it. For it is the proper Office of Faith to receive Christ, and belongs to no other grace whatsoever, as john 1, 12. Rom. 5, 11. Galath. 3, 14. Tim. Is this receiving necessary? Silas. So necessary, as without it Christ and his perfect righteousness cannot profit us, no more than clothes not put on, or meat not taken into the stomach, or a great gift never received. Tim. Is there in this behalf any difference between Christ and Adam? Silas. There is so, and very great: for being all in Adam's loins when he sinned, we sinned with him, and so every one at the instant of our conception, are corrupted by sin: whereas, though Christ were promised from the beginning, and had suffered death long since, yet it doth not benefit us, till we do believe and receive him. Tim. What should this admonish us of? Silas. That great need there is, that every one labour for this true faith. Secondly, the blessed estate they be in which have it, for they have received Christ and his righteousness unto life eternal; by which assurance they be armed against doubtings. Tim. When it is here said, That such as received Christ shall reign in life: What is meant by life? Silas. That spiritual life of grace, whereby the believing soul now lives to God, & which hereafter it shall live with him in glory. Tim. What is meant (by reign) in life? Sil. When the righteousness and grace of Christ so beareth sway, and ruleth in the soul, as though one have still many sins, yet he standeth against their motions, and fears not the guilt and danger of them, and so is brought at last to salvation. Tim. What learn ye now from this place? Silas. That these five things are knit together. Christ, Righteousness, Grace, Faith, and Life; have one, have all; lack one, lack all. Secondly, that the Grace and righteousness of Christ, hath set believers in better condition for happiness than they lost by Adam's fault. First, because that was changeable, this is permanent, this word [shall reign] noting perpetuity and everlastingness. Secondly, that was to be enjoyed in earth, even in Paradise, this in the kingdom of heaven, noted in the word [Reign;] where God hath his seat and throne, and reigns in glory, there shall believers reign likewise. For they shall sit on thrones, even as Christ shall sit upon 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 justifying of one, the benefit abounded towards all men to justification of life. For as by one man's disobedience many were made sinners, so by the obedience of that one, many shall be made Righteous. Tim. WHat doth this Scripture contain? Silas. First, a rehearsal of the comparison between 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, guiltiness came over all men to make them subject to death, so on the contrary part, the righteousness of Christ imputed to believers through Gods free favour, justifieth them, that they may become partakers of eternal life. Or thus; as by Adam, guiltiness came on all men to death eternal, so by Christ, righteousness is given to all believers unto life eternal. 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 roots or stocks or heads of all mankind: that as out of the one, springeth sin and death by Nature, so out of the other springeth righteousness and life by Grace. Tim. Whereunto tends all this? Silas. To make us to understand, that we are justified not by our own works, but by Faith in jesus Christ. For having in ourselves (by means of Adam's offence) guiltiness & death, how can our works justify us? and if they do not, than Christ's his obedience apprehended by faith, must be our justice before God. Tim. Now let us expound the words and gather instructions: What doth he mean here by the offence of one? Silas. The sin of Adam, which was but one sin, as himself was but one person. Tim. What learn ye by this, That guiltiness came on all men to condemnation? Sil. That there is not one that came of Adam by natural generation, which escaped the condition of sin and death: Christ only is exempted, who was conceived by the Holy ghost, and not by the seed of man. Tim. What do ye observe herein? Sil. This; namely, how dreadful a thing the offence of God's justice is, when but one sin done in a moment, could wrap a world of men in everlasting death and pain. Tim. What learn ye hereby, That the justifying or righteousness of Christ is set against the offence of one? Silas. That as the offence is without us, which makes us all guilty, so is the righteousness which justifies us, not in us but in Christ. Secondly, that justifying is an absolving or acquitting us from guilt and condemnation. Tim. What means he by all men? Silas. All the Children of God which believe, whereof there is an universality, as there is an universality of the Reprobate. Tim. Why doth he join life unto justification [justification of life?] Sil. Not only by the custom of speech peculiar to the Hebrews, but to teach that life is knit to righteousness; The just shall live by faith, Rom. 1. and hereof it is also, that faith and life are so often joined together, because it is by Faith that we take hold on righteousness, which bringeth with it life I live by faith Gala. 2. as a proper and necessary effect. Tim. What learn ye generally out of the whole 19 verse? Sylas. That Adam and Christ are not to be considered of, as other particular persons be: but as two heads or roots of all mankind, which depend on them. Tim. What several and special things do ye now learn out of the 19 verse? Sylas. That Adam's offence was disobedience to God's 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 all 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 every man's own sin, no less than Adam's. Fourthly, that distrust or doubting is the root of all sin, and so to be greatly taken heed of: Adam's fall began at doubting, that carried him to disobedience. Fiftly, that wherein we disobey God's will, therein we bewray old Adam, whose children we show ourselves to be by our disobedience against God's blessed commandment. Tim. What do ye call disobedience? Sylas. It is a vice which causeth us not to believe God promising or threatening, nor to obey him, forbidding nor commanding, either because the commandments be troublesome, or because we cannot see the reason of them. Tim. Now tell us what was that whereby righteousness and life entered into the world? Sil. The obedience of Christ jesus. 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 be not understood, nor it appear to be any way profitable. Tim. Wherein did Christ show his obedience to God? Christs-obedience activein doing, passive in suffering. Sil. Throughout his whole life, doing always in all things what his Father appointed without any regard of men; but especially in his death, wherein he submitted himself wholly to the will and pleasure of his Father. Tim. Is the active obedience of Christ in fulfilling the moral law by doing it, necessary unto the justification of a sinner before God, or his passive obedience in sufferiug death doth it alone justify us? for the Scripture ascribeth our purging, remission of sins, and salvation, to his blood and death in many places, & it may seem that Christ kept the Law not for us, but for himself, to make him a meet high Priest. Sil. justification hath two parts: First, the forgiveness of sins, secondly the making of us just. For as we owed unto God a satisfaction by death for the breach of the Law, so we were bound to perform subjection to God with all power of body and soul, and all the might of those powers even from the time of our being. Therefore as we needed the passion of our Lord to discharge the first debt of pain 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 only escape death, but find an entrance into life eternal, which without perfect obedience to the commandment, might not be granted, according to the tenor of the Law, Do this and live, Leuit. 18, 5. By which words it is plain, that by mere passive obedience we could not have possession of life, which is promised to doing all that is required in the Law: for even Christ himself by his doing the Law, may claim and challenge eternal life, and it cannot be denied him in rigour of justice, because he fulfilled the condition of works enjoined by the Law: and how should we think to have life without the Law done? which not being possible by ourselves, therefore Christ's obedience in his life, must be imputed to make us capable of life. For seeing every jot and tittle of the Law must be done, Mat. 5, 18. therefore the sum and substance much more. Now the sum of the law is to love God with all our hearts, etc. and this cannot be done by us which are sinners; then there must be a translation of the law from us in our persons, unto the person of our mediator who must do every jot for us: therefore he saith it behoved him to fulfil all righteousness, Math. 3. and that he is the end of the law for righteousness, Rom. 10 and hath made us just by his obedience, as in our text; and became subject to the law, to redeem us which were obnoxious to the law, Gal. 4, 4. 5. And indeed seeing Christ himself was given us, and that he was borne for us, wrought miracles, suffered death, arose, ascended, etc. how must not his life also be ours? Again, is it not written that Christ was made our sanctification as well as our righteousness, and our righteousness as well as our redemption? 1 Cor. 1, 30. Moreover, he that continueth not to do all things contained in the law is accursed, Deut. 27. last verse. Where of it follows, that if any will avoid the curse of the law, he stands bound constantly from his conception till his death to keep the law: which forsomuch as none can do by himself, therefore all the contents of the law must be accomplished by our surety, or else no escaping the curse. Besides, if the actual obedience of Adam made us sinners, how should we be just without the actual obedience of Christ? and it seems that Christ should be but half a Saviour, only suffering, and not doing things pleasant to his Father for us. What meaneth that, that Christ sanctified himself for us? john 17. and who knows not that it is written of Christ, that he came to do his Fathers will? Heb. 10. Whereas Scripture attributeth our salvation to his blood, that is a Synecdoche, a part put for the whole: likewise where justification is placed in forgiveness of sins, Rom. 4, 5, 6. and the blood of Christ shed, being his chiefest obedience; as it comprehends the rest that went afore, so it excludeth only legal sacrifices, as not meritorious. Tim. Is not this a special mark of a good Christian, to follow the example of Christ his obedience in our doings and sufferings? Sylas. It is so, hereby men are known to be Christians, if after Christ's example they do endeavour to do the will of God, and not by their profession only, which may be in an hypocrite. Tim. Why doth he say, many shall be made just, and not in the present time, many are made just? Sylas. Because this obedience is given to the elect, at what time they shall live in the world and believe. DIAL. XVI. Verses 20, 21. Moreover the law entered thereupon that the offence should abound, nevertheless where sin abounded, there grace abounded much more. That as sin hath reigned to death, so might grace also reign by righteousness unto eternal life through jesus Christ our Lord. Tim. WHat do these words contain? Sylas. The Conclusion of the whole treatise of justification by faith. Tim. What is the matter of the conclusion? Sylas. In the conclusion he doth meet withal, and make answer to a secret objection made in the behalf of the law. The objection is this, that if the obedience of Christ be our full righteousness before God, without the works of the law, then to what end doth the law serve? To which the Apostle doth first propound his answer barely (verse 20.) and nakedly; that the law was given, first, to increase our guiltiness. Secondly, that the grace of Christ thereby becomes more glorious; the which the Apostle doth enlarge by a comparison of contraries, (verse 21.) sin and death set against righteousness and life, as contrary one to the other; the sum of which comparison is thus much: that as sin prevails to make all guilty of death, so the righteousness of Christ being freely given to the believers, doth prevail much more to make them partakers of eternal life. Tim. Now expound the words, what is meant by the Law? Silas. The moral Law, contained in the ten commandments. Tim. In what meaning is it said, it entered thereupon? Sil. The Apostle meaneth that it came in and entered upon Adam's offence, which had made us guilty of death, that we might become more guilty. Some expound and say, it entered beside the promise of grace, as the more principal doctrine. Tim. Was this the purpose of God in giving the Law to increase our guiltiness? Silas. No, not so; the Apostle doth not note the intention of God, with what purpose he gave it, but the event that did follow the giving of the Law, that thereby our offence did more abound. Tim. In what respects is offence and sin said to abound by the Law? Silas. In these respects: First, because a Law being given, sin was made more grievous now by the breach of it. Secondly, sin is more stirred up and irritated by the Law, our nature desiring the things that are forbidden it. Thirdly, the Law doth afford us a clearer sight and knowledge of our sins, which were more manifested unto us by the Law, as may be made plain unto us by these comparisons, first of a Glass, which makes us see the spots of our face what they be, and how foul they be. Secondly, of a Candle which doth discover unto us the things in a Room which lie out of order, and could not be espied in the dark. So by the law we come to understand what our sins be, and how grievous they are. Tim. Tell us now what is meant by Grace? Silas. The favour of God, in the free forgiveness of all sins by the merit of Christ his obedience. Tim. In what sense is it said, that grace abounded? Silas. In respect of us and of our knowledge, for by the forgiveness of our many and great sins, the mercy and favour of God in Christ, did appear most manifestly unto us, and is more fully and famously known. Tim. By what similitude may this be declared unto us? Silas. Of a skilful Surgeon or Physician, who by curing and healing great and desperate wounds and diseases, doth not get more skill, but do 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 subjects, do so much the more make known their clemency and kindness, by how much their offence was more heinous: in like manner the more and fouler the sins be which be forgiven us of God, the more plentifully doth he declare his grace. From whence we learn; first, that wonderful is the wisdom and goodness of God, that can turn such a thing as sin is, to the praise of his grace; as David's fall, Psal. 51, 1. and Peter's denial, Luke, 22, 32. Secondly, it affordeth a great comfort to great sinners, so as they feel their sins & believe in Christ; for whatsoever their sins be, there is mercy with God, more than to countervail them: grace in Christ is more able to save, than Adam's sin to condemn. Thirdly, God suffereth men to abound in sin, with a meaning not to destroy them therefore, but to pour and show forth his goodness more richly: therefore let none with Cain say, my sin is greater, etc. but rather with Paul, 1 Tim. 1, 15. Tim. But will not this Doctrine give some liberty to sin? Sil. Nay: it is a restraint rather and bridle from sin; for God's children are made the more careful not to offend him, by how much the more they feel his mercies to be great towards them. Therefore if any abuse this Doctrine to licentiousness, it is a marvelous bad sign and a fearful token that they are grown desperate. Tim. What are we to learn by the beginning of the 21 verse, As sin hath reigned to death? Silas. First, that sin rules as a king in all unbelievers. Secondly, while sin beareth rule, whatsoever men do, tendeth to destruction. Thirdly, all Gods elect are first under the reign of sin and death. First, Prisoner's, wounded, dead, ere they be healed, delivered and restored to life. Tim. When are we to judge of sin, that it reigns as a King? Silas. When the lusts and motions of our sinful nature, are willingly obeyed and followed. Tim. What are we to learn by this, where it is said, That grace might reign? Sil. That as there is a kingdom of sin, so also there is a Kingdom of Grace; under which two Kingdoms the elect must pass. For, they are translated from the reign of sin, to the reign of Grace, as the people of Israel were drawn out of Egypt into Canaan: and seeing every one must belong to one of these kingdoms, therefore our care must be, to examine unto which we are subject. Tim. What do ye call the reign and kingdom of Grace? Silas. When our conscience being assured, that our sins are accounted Christ's, and his righteousness accounted ours, we begin to leave and withstand our sins and to live unto God, thinking on those things which please him, with care and study to do them. Tim. What is meant here by righteousness? Sil. Christ's obedience imputed to us, to justify us before God. Tim. What is meant here by life? Silas. That blessed estate wherein we are set by means of this righteousness, whereunto it is annexed as a fruit. Tim. Why is eternal added unto life? Silas. To show, that the blessedness of just men shall continue for ever in Heaven, as long as God endureth. Tim. Why doth he mention jesus Christ? Silas. To teach us, that it is by him alone, that we obtain Grace, righteousness, and life. Tim. Wherefore is there no mention of Faith? Silas. In the matter of justification, Christ is never mentioned without respect to Faith, which apprehendeth him. CHAP. VI Of Sanctification. DIAL I. Verse 1, 2. What shall we say then? Shall we continue in sin that Grace may abound? God forbid. How shall we that are dcad to sin, live yet therein? Timotheus. WHat doth the Apostle entreat of in this sixth Chapter? Silas. Of Sanctification: whereby they which are justified, and have their sins forgiven them through Faith in jesus Christ, are enabled to walk in a new life, and to do good works, so as they cannot licentiously live in sin, though through infirmity they do sin. Tim. What may we learn from this order of the Apostle, in teaching Sanctification after justification? Sil. Two things: First, that the Doctrine of free justification by faith, doth not destroy good works, but produce them rather. 2. the doctrine of good works or Sanctification, must follow the Doctrine of justification: as an effect the cause, and fruit the root. Tim. What be the differences between justification and Sanctification? Sil. justification, is an action of God, imputing to us the perfect righteousness of Christ when we believe in him. Sanctification is a work of the Spirit, framing in the hearts of the elect, a new quality of holiness. Secondly, justification removes from us the guilt & curse of sin, Sanctification removes and takes away the rule and power of sin. Thirdly, justification is as the cause and root, Sanctification is as the fruit & effect, though both done to us at one time. Fourthly, justification is perfect here, Sanctification is unperfect and increaseth daily, till at length by degrees it be perfected in Heaven. Tim. What be the parts of this Chapter? Silas. Two: the first entreateth of the Doctrine of Sanctification, proving that such as be sanctified cannot serve sin, unto the 12. verse. The second, hath the duty of sanctified persons, who are exhorted to fly the service of sin, and to live holily, serving righteousness, unto the end of the Chapter. Tim. How doth the Apostle enter upon the Doctrine of Sanctification? Sil. By a Prolepsis, wherein he preventeth a certain Objection against his former Doctrine. Tim. Where is this Objection contained? Sil. In the first verse, in these words; Shall we remain in sin, that Grace may abound? Tim. What is it to remain in sin? Sil. To fulfil the lusts of sin, with a purpose to continue in the obedience of sinful lusts; which is a thing that cannot stand with grace, howsoever grace and sin may stand together. Tim. Tell us now the objection made against Paul's Doctrine, what it was, or what is the effect of it? Silas. This, that he had taught men to live and abide in sin, that grace might abound. Tim. How did they raise this Objection, and from whence did they gather it? Silas. From Paul's words, when he said, Where sin 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 live securely and purposely to sin, it is a good thing, for by that means grace shall abound the more. Tim. But if the increase of sin do cause grace to increase, why should it not be good to increase and multiply sin, seeing it is a very good thing that grace should abound? Sylas. This objection is very faulty and absurd; for first it maketh sin and increasing of sin to be the cause of grace, whereas it is but the occasion only: as a disease makes a Physician famous by occasion only, for his skill in his Art is cause of his fame: so our sins being many and great, are occasions of illustrating and magnifying the grace of God, and not causes to purchase grace for us; they are indeed properly causes ofire and vengeance. But howsoever sins are not, nor can be causes of grace, yet there needed an abundant and infinite grace to take away sins, being mightily increased: this than 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 (wheresoever sin abounded) which is not so; many being overwhelmed with sins, as Cain, Esau, judas, 〈◊〉, etc. which had not a drop of grace afforded them. The meaning of the Apostle is this: where sin abounds, that is, of whom sin is abundantly known and felt, with desire of the remedy, which is Christ, towards them grace is more abundantly showed and known. Lastly, there is a fault about diversity of time, for Paul speaks of sins done afore calling, these cavilers did wrest his sayings to sins afterwards: that whereas the more our sins are afore regeneration, the more abundantly doth grace utter itself in doing them away: yet hereof it followeth not, that therefore one being regenerate should sin more impudently, and securely. Tim. What other things do ye observe about this objection? Sylas. How easy a thing it is for them which cavil against the truth, and forsake the grounds there of, to fall into divers errors; therefore we should do well when we read or hear Scriptures, to ponder them, ere by way of reasoning we gather any thing from them. Secondly, we may aslure ourselves, that the doctrine of our Church touching justification by faith without works, is a found doctrine, because such things are objected by 〈◊〉, against our teaching of this truth, as was against Paul's teaching the same; as that it opneth the window to sin, & overthrows all care of good works. Thirdly, that the teachers and their doctrine, be subject to wicked cavillations: and therefore they have need of wisdom and patience, and their hearers, of charity. Tim. Thus far of the objection, now let us hear what answer the Apostle maketh unto this objection? Sylas. He doth not answer the argument, but doth perform two things in his answer. First, he detesteth that consequent, that men should continue in sin: God forbid; wherein he showeth how grievously he taketh it to hear the Gospel defamed with wicked suspicions and accusations, whose zeal herein for the truth, deserves to be followed. Secondly, he gives reason why believers ought not continue in sin, because they are dead to sin, therefore they ought not, they cannot live in sin: it is an argument from contraries, as if ye would reason thus of Moses: he is not alive, because he is dead; or of a man that he heareth not, because he is deaf; so the regenerate being dead to sin by mortification, which is the first part of sanctification, it cannot be that they should live in the service of it, for death doth extinguish life, as all men do know. Tim. What is it to be dead to sin? Sylas. To have the power and rage of sin abated by the Spirit of God; this work 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 unregenerate, that is yet under the power of sin, drowned in the lusts and desires of sin. The second speech pointeth out a person delivered from the dominion of sin, and so he doth not follow and serve the wicked sinful lusts of his corrupt nature, but is as a dead man to them. Look what difference is between one that is under the water, over whelmed in a whirlpool where he hath no footing, and another which is compassed with waters, but hath sure footing, and his head above water; such odds there is between one dead in sins, being plunged deep into the lusts of the flesh over head and ears, and another that is dead to sin, being so compassed with infirmities of sin, as there is a power in the Soul over them, from the sanctifying grace of Christ. Tim. What is it to live 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 man's life is nothing but a continual act of sinning. From all which we learn, that seeing every justified person is sanctified, and dead to sin; therefore such as still obey their wicked lusts, and licentiously live in sin, in vain do they profess themselves to be believers, and to have their sins forgiven them: for such as be dead to sin, are no more to be persuaded to love and practise sin with delight therein, than a man naturally dead is to be moved to fear or joy, by having terrible or pleasant things presented to him: and they which are otherwise, following the service of sin with pleasure in it, therein sufficiently testify that their sins are not forgiven, and that they are utterly void of faith, because they lack sanctification, the necessary fruit of faith. DIAL. II. Verses 3, 4. Know ye not, that all we which have been baptized into jesus Christ, have been baptized into his death? We are buried then with him by baptism into his death, that like as Christ was raised up from the dead by the glory of his Father, so we also should walk in newness of life. Tim. WHat is the purpose and scope of this text? Sylas. To prove that believers are dead to sin, by their communion with Christ and with his death, whereof baptism is a sure and effectual pledge, the reason stands thus; all believers are partakers of Christ himself (baptism being a testimony of their communion with him.) But whosoever are partakers of Christ, are also partakers of his death for mortification of sin, as well as of his resurrection for quickening to a new life: therefore all believers are dead to sin by the virtue of Christ his death communicated to them by the Holy Ghost, and therefore cannot live in sin. Tim. What doth this text contain as subject and substance of it? Sylas. The doctrine of sanctification, which is declared and set forth three ways; 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 sin. Secondly, the burial of sin, which is the progress of mortification. The third and last part is newness of life or vivification, which is our quickening to a new and godly life. Tim. What do ye call mortification or the death of sin? Sylas. It is that action or work of the Spirit, whereby the tyranny and power of sin is weakened and taken down, that though sin do still live in the faithful, and tempt them to evil; yet it is truly said to be dead, because in mortification, the strength and vigour of sin is so broken and abated, as it can ever recover his old force again, but wasteth daily till it be consumed; as we use to say of one that cannot recover his health, that he is a dead man, though yet he breath and live. Tim. Tell us now which is the second part of Sanctification? Silas The burial of sin, which is a new work of the spirit, whereby sin already mortified, doth still more and more consume and moulder (as a dead body wastes in the Grave:) the burial of sin being the proceeding of the death of sin, till it be abolished and brought to nothing, as the burial of the body is the progress of natural death. Tim. What is the third part of Sanctification? Silas. It is newness of life, whereby the soul is quickened and enabled to lead a new life that is; to live godlily and justly. Tim. What is meant here by the glory of the Father? Silas. The power of God, which was then chiefly declared to his glory, when Christ was raised from the dead; and in us it is showed manifestly, when casting away sin, we live uncorruptly and holily. Tim. What is signified by newness of life? Silas. The blameless life of Christians, or pureness of living. Tim. By the word [Walking,] what doth he teach? Sil. That of a pure and blameless life there be certain degrees, as in walking there is a going forwards to a certain place; so there must be a profiting in Christianity more and more. Tim. Thus far of the parts: now tell us the true and proper cause of our Sanctification. Silas. Our communion with Christ jesus, dead, buried, and raised again, or our fellowship with the death, burial, and resurrection of Christ; which is meant by those phrases of being baptized into the death of Christ, and of being buried with him, hereby signifying unto us thus much: both that Christ when he died and was buried, was in our stead as our surety; and also still communicateth the merit and virtue of his death and resurrection to such as are one with him, for the destruction of sin, as well as for remission. Tim. Show us this more plainly what your meaning is? Sil. They which are the members of Christ by faith, there is a power and virtue derived and conveyed into them, from his death and burial, for the beating down and consuming the strength of sin; and from his resurrection, to the quickening and raising up their minds and wills to the study and love of godliness. Tim. Tell us now distinctly and particularly, how doth the death of Christ avail to the mortifying and killing of sin? Sil. Thus: Christ jesus consists of two Natures, he is God and Man, as man he died. Now the power of his Godhead did in his death uphold his manhood from sinking, and gave merit to his death: and the same Divine power works in his members, for mortifying sin through his death. Tim. How doth his burial profit to the burial of sin, or to progress of mortification in us? Silas. Christ's body buried, was by his divine power kept from corruption in the grave, and that very power of Christ buried, works the continual wasting of sin, that it may die by little and little in his people. Tim. Show us now how our raising to a new life is effected by Christ his resurrection? Sylas. That divine power that raised the dead body of Christ out of the grave, worketh in the elect the resurrection of their souls, from the death of sin to the life of righteousness. Tim. What doth follow of all this? Silas. First, that Christ is a Saviour, not by merit only, but also by virtue and efficacy. Secondly every christian that desireth to partake in the merit of Christ's death for justification, must labour to have fellowship with him in his death for mortification, and to feel the Virtue of his resurrection unto newness of life. Thirdly, such as have fellowship with his death, for the leaving of sin, with a hatred of it; and with his resurrection for the leading of a godly and a just life, out of a love unto God and to his Law, do thereby declare, that they are one with Christ himself grafted in them. Tim. How is our Sanctification made known to a Man's self, and unto 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 sins it was wont to love, and striveth against them; and loveth such Virtues and duties as once it did abhor, endeavouring to do them with a desire to please and glorify God. The outward pledge is baptism, which is no empty & bare, but a powerful pledge and instrument thereof. Therefore it is said, We are baptised into his death, that is to say, it is an effectual pledge of our fellowship with Christ in his death, aswell to Sanctification as to justification. Tim. Declare how Baptism is a pledge of our sanctification in all parts of it? Silas. The holy Ghost by the water of Baptism (being sprinkled upon the child) as by an instrument, not only sealeth but worketh Sanctification, by linking & knitting the elect nearer unto Christ, from whom they draw virtue and power, not only for the mortifying & the burying of their sins, but for the pleasing of God in a new course of life. Or thus: the death of sin is effectually represented by the water cast on us at our baptism; and burial of sin, by our being under the Water: and by our coming out of the water, is signified our arising out of our sins to a better life, through the power of the holy Ghost, applying Christ his death and burial for the beating down of our corrupt Nature; and his resurrection or our quickening to godliness of living. Tim. Then the power of Baptism dependeth not upon the Element of water, or on the Minister, or actions performed in the ministration? Silas. No surely, but upon the ordinance of Christ, appointing it to be a pledge of remission of sins and repentance: and upon the Spirit and divine power of Christ, working by his ordinance a straighter Conjunction between himself and the elect believers. Tim. Whereof should this put us in mind? Silas. That such parties as are baptised, are much beholden to God for such a testimony and instrument of his grace; and in this regard, stand bound to depart from sin, and to live godlily, especially having made a solemn Vow and covenant in their Baptism, that they will not serve sin in the lust thereof, but God in keeping his word, and doing his will therein revealed, to the utmost of that Grace which they have received. DIAL. III. Verse 5. For if we be planted with him to the similitude of his death, so shall we be 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 sin, and walking in a new life, is derived and borrowed from Christ jesus. Tim. How is this declared and made plain? Silas. By a similitude or comparison of planting. For as it fareth with a grift translated from an old stock into a new; so is it with elect believers. As the grift liveth, groweth, and fructifieth by the juice drawn from the new stock into which it is planted: so the elect being taken out of the old rotten stock of Adam, and planted into that Noble stock Christ jesus, they participate of his heavenly Spirit, by whose virtue (applying the death and resurrection of Christ to them) they receive power to die to sin, and to live 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 us by Analogy or proportion, as thus: Christ died naturally, so we must feel in ourselves a dying of our sinful desires, as he rose again out of the grave, so we must rise out of sin to live a godly life. And the power whereby we can do this, is derived from the death and resurrection of our Lord, as the grifte liveth by the life of the stock, to which it is joined. Tim. What doth this similitude of planting teach us? Sil. Sundry things: First, that naturally we are strangers from Christ, being in the stock 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, than a grift can bring forth fruit being alone, and severed from the stock. Thirdly, to the end we may live spiritually to God, we must first be united to Christ, as the plant or grift is united to the Tree, into which it is planted. Fourthly, whatsoever power is in us to do good, or to leave sin, it is all from Christ, not from ourselves. As the graft set in a stock, taketh now no life from itself, but from the stock into which it is grafted. By this is quite overthrown the concurrence of nature and grace. Tim. What are we to learn from hence, that the Resurrection of Christ is here annexed and joined unto his death, and mentioned after it? Sil. These two things: First we learn, that as Christ had no way opened unto his resurrection but by death; so till we depart from sin, we cannot be raised up and renewed to a righteous life. Secondly, as Christ's death and resurrection be joined together: so our death to sin is ever accompanied with a new and unblamable life, which can no more be severed from mortification, than the resurrection of Christ can be severed from his death: and therefore our Apostle hath truly affirmed before, that such as be dead to sin cannot live in it, verse 2. for now they lead their lives according to God. Tim. I have heard you speak of the likeness between a grift and the elect, and what we are to learn by it, show me now in this likeness what dissimilitude and unlikeness there is? Silas. It is a sure truth, that no similitude doth hold in all things, it is sufficient to hold in that for which it is applied; as in this present similitude which is brought to show, 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 every other similitude there is a dissimilitude, so in this likeness there is an unlikeness, and it doth consist in two things: first, the slip or grift is taken from a good tree and fastened to a wild. Secondly, it retaineth still his old nature though it be planted into a new stock: now it is not so in this spiritual planting of men into Christ. For we are plucked from an unfruitful tree and wild Olive, even from the corrupt nature of Adam, and are grafted into Christ as a most noble stock, a tree of righteousness, whose very leaves are wholesome: also we put off our old nature which we had afore, and leave 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 leave off our old nature and affections of sin, and by what means are we best furthered to it? Silas. When we begin perfectly to know ourselves, that whatsoever cometh of our nature & is in us without Christ, is nought and vicious, and are moved to be displeased with it, and to abhor it, with an earnest and constant endeavour to leave and forsake whatsoever is from our corrupt nature: whereunto we are much furthered and holpen by the faithful and fruitful meditation of Christ's painful death; when we do consider the shame and bitterness thereof, to be occasioned by our own sins, it will cause a man's heart to rise against them, as a man's heart ariseth against his enemy, provoking us speedily to shake and cast them off, which cast our beloved and blessed Saviour into such a bloody agony, and hell of sorrows: for who can believe that Christ was made a curse for his sins, and yet still live in the love and service of sin? Tim. When may it be said of us, that we have put on the nature and properties of Christ, into whom we are newly planted? Silas. When we do feel wrought in us by his spirit such feelings and affections as he had, putting on like mercy, love, faith, meekness, patience, long-suffering, joy, goodness, temperance, and kindness, as the man Christ had; being meek and lowly as he was, etc. DIAL. FOUR Verse 6, 7. Knowing that this our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, for he that is dead, is freed from sin. Tim. WHat is the substance of this Text? Silas. It rehearseth the principal argument to prove that believers are dead to sin, 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 Cross, [Crucified.] Thirdly, it layeth forth the end of our Sanctification, which is the destruction of sin, [that the body of sin might be destroyed.] Fourthly, the duty of sanctified persons, [that henceforth they serve not sin.] Lastly, a reason thereof, because they that are dead, are freed from sin, verse 7. Tim. What is meant here by the old man? Silas. The universal corruption of our nature as we are conceived and borne in sin, whereby we are prone unto all evil, and undisposed unto any good, the which corruption is therefore called old, because it hath been in man's nature ever from our first parents Adam. Secondly, because it is in every Child of God, before that new quality of holiness, for which they change their old deformity at their new birth. And for other two respects the name of [Man] is attributed unto our sinful corruption. First, to show how nearly the evil and poison of sin cleaveth to us, being as it were a man's self. Secondly, to note how men are addicted unto it before they be sanctified, they do not think themselves to be men without it, so striving for the maintenance of their darling sins, as they would do for the safety of soul or body: one were as good pluck out a man's hart as seek to pull him from his beloved sins, as good kill the man himself as his sin. Tim. In what sense is our old man said to be crucified? Silas. To have our old man crucified, is to have the strength of our sin enfeebled, weakened, and broken by little and little, as Christ's body was weakened upon the Cross till he died. Tim. What may this word Crucify put us in mind of? Silas. Of the kind of death which Christ suffered; namely, the cursed death of the Cross, by which death he deserved the Holy-Chost for us, to crucify, that is, to pull down the strength of sin, that though it be, yet it may not rule in us. Tim. But how may we understand this, where it is written (that our old man is crucified with him) since the death of Christ was passed long before this, how then crucified with him? Sil. We are to understand it thus: that when Christ suffered upon the Cross, the corruption of our nature was imputed to him as to our surety, who once bearing the punishment of it, doth not only for ever take away the guilt from us; but doth daily by his spirit (which by that death he merited for us) kill and crucify that our old man, that it may not reign in his members: therefore it is here written in the present time, that our old man is crucified with him, to teach us, that howsoever his death was but once suffered, yet the merit thereof and efficacy is everlasting in all those which are one with him by faith; therefore he is said in Hebrews to have purchased eternal redemption. Tim. What instruction for manners and amendment of life, will arise from hence, that our old man is crucified with Christ? Silas. First, we can never sufficiently abhor our corrupt nature and the lusts that spring from it, sithence it was that which nailed Christ to the Crosse. Secondly, we must labour to feel the virtue of Christ crucified in the mortifying of sin, and then we may assure ourselves of the benefit of Christ crucified, in the forgiveness of sin. Lastly, as Christ gave himself wholly to the cross for our sakes, so ought we to strive against all and every sin, not bearing nor nourishing any one sin, but keeping under one as well another; seeing Christ spared none of his members and parts of his body, which were all and every one pained for our sins, even from his head to his feet. Tim. What doth this word (body of sin) signify? Sylas. The whole man (Body and Soul) 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 mind, will, affections, and all be infected with sin: yet for good reason doth the Apostle liken sin to a body, call it the body of sin, (that is sin which is as a body.) First, to teach us that sin is a thing subsisting and of force in us. Secondly, because it hath innumerable lusts, as it were so many members annexed to it. Thirdly, though sin be seated in the Soul, yet the desires of sin are executed by the members of our body, as by instruments. Lastly, because sin is conveyed into the soul at the first by means 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 shall 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 mark that Christ aims at, in the work of our sanctification, which we are still to strive toward, though we cannot attain it while we live, having sin still abiding and dwelling in us: howbeit the spirit of sanctification so far prevaileth against our sins, as that they cannot rule in us, and make us henceforth to serve sin, as we were wont to do before our sanctification. Tim. ‛ Declare unto us now what it is to serve sin? Sylas. It is to do that willingly which sin would have done, when men do freely and readily execute by the members of their body, that which sin desireth and lusteth: and on the other side, the not serving of sin, is when the motions and desires of sin, are not obeyed either in will or work, but be cast out of our thoughts, words and deeds, as much as may be. Tim. What is the difference between the having of sin, and the serving of sin? Silas. Such as is between the having of a naughty servant, and the suffering him to rule all in the family. Every godly man hath sin, but he keepeth it under, as a servant or slave, not suffering it to command or bear rule in them. The wicked, they both have sin and serve sin, because they resist it not, but suffer it to bear rule in them; as a Lord or King carrying all the powers of body and soul after it mightily. Tim. Seeing some men do fulfil some motions of sin which yet do not serve sin, and others do abstain from some acts of sin which yet do serve sin, how then may it be known who serve sin, and who do not? Silas. The service of sin is manifested by the obedience How many ways the service of sin is known. to the desires and lusts of sin; as it is written. His servants we are to whom we obey; and this obedience is manifested by yielding unto sinful thoughts, in consent of our will, and in practice of our life. Also by striving for our lusts, and defending of them: by hating and disliking them which reprove us; by loving such as sooth and flatter us in our evil ways; by upholding and maintaining sin in others; by giving favours and appointing rewards unto sins and vices. Tim. But some there are which outwardly reeled obedience unto the word, who yet are servants of sin, how shall they be discerned of themselves and others? Sylas. They are to be discerned and known by these How Hypocrites be discerned from true Christians. marks following. First, though they do in their outward actions yield obedience to the word, yet they do still retain the yoke of sin, for they love not those duties which yet they do for sinister respects of profit, or praise, or pleasing themselves or others: and those sins which they leave undone, yet they still like them in their hearts, as the people of Israel being delivered from the bondage of Tharao, looked back into Egypt in their thoughts, wishing themselves there again; so it is with these men, they leave the outward act of sin, and yet love sin, having their hearts set upon it. Secondly, the servants of sin, though they forsake many sins, yet not all their sins they still keep some beloved sin, either of their trade, or of nature which they serve as their mistress: and though they do sundry duties touching the outward deed, yet they leave undone some duty, as necessary as any which they do, because it crosseth their lusts. Thirdly, those sinful actions which they do forsake, and those good duties which they do persourme, they do but for a time; for they are soon weary of well doing, and return to their sins as a dog to his vomit. Lastly, they that be the servant of sin, both in the good which they do, and in the evil which they would do, they are led and driven by corruption, that is the groundwork and beginning of all their actions, they walk after the flesh, not after the spirit: the flesh (that is their sinful nature) is the pipe after which they dance, and the guide which they follow. Tim. But tell me what are we to learn by that word (henceforth) in the 6. verse? Sylas. That the Gospel doth look forward to the time to come, it respecteth not what believers have been before their repentance and turning to God: but requireth that henceforth, that is from the time of their conversion forward, they should carefully serve God by doing his will, for'rs king the service of their sinful lusts: see the like place in Acts 17. 30. and Ephe. 4, 17. 1, Pet. 4, 2. Which affords a great comfort unto those which morn for sin, and a special admonition unto such as be yet secure: it will be sufficient to either of these, it henceforth they look unto it, mourning and loathing that which is past, being careful hereafter no more so to sin. Tim. What be the reasons which may dissuade all men from the service of sin? Sylas. Very many and sorcible: First because the service of sin is a spiritual bondage, the end of which service is shame and everlasting death. Secondly, if we serve sin we cannot serve Christ, for no man can serve two such contrary masters. Thirdly, it is contrary to our vow in baptism, where we promise that we will forsake sin and serve God. Last, we are by mortification dead and freed from sin, and therefore we are not to serve it. Tim. How do ye make plain this last reason? Sylas. By a comparison of natural death and the effects thereof, which our Apostle doth touch in the seventh verse; when he saith, 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 do whiles they lived: so believing Christians which are spiritualy dead by mortification, must resolu to cease from their former sins. Tim. But we cannot be so free from sin as men that are dead, for they sin not at all, whereas there is no man living that sins not. Sylas. True, it is so; yet the godly Christian is free from sin in a twofold respect. First, because the guilt and punishment of sins is forgiven him by Christ. Secondly, because he doth no more follow the impulsion or motion of sin, but as a bondman delivered and ransomed from some cruel Lord, doth not now any thing at the commandment of that Lord, whose yoke he hath shaken off. So it is with true believers, being once delivered from the dominion and rule of sin, they are no more under the government and beck of sin, and though they be not free from the corruption of sin, which cleaveth 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 be ruled and led by it, but by the spirit of Christ. Tim. By what tokens may it be known to ourselves and others, when we be thus freed from sin? Silas. By these tokens: First, a person freed from sin, hath not any purpose to sin, but is determined in all things to please God so far as grace shall enable him, and frailty suffer him. I am determined to keep thy righteous judgements, Psal. 119. Secondly, he fears sin as How and by what signs our freedom from sin is manifested. the greatest evil, as it is said of Esra, that he feared God greatly, Esra 7, 10. Thirdly, he is very watchful over himself, resisting the very motions in evil. Fourthly, he shuneth every occasion of sin. Fiftly, he prayeth heartily and continually against the power of sin. Sixtly, if he sin at any time, it is with godly grief, which causeth fresh repentance, never to be repent of, 2 Cor. 7. seventhly, he laboureth to pull others out of the bondage of sin, and to keep from sinning, such as are set free therefrom, especially such as be under his charge. Eightly, he is joyful and heartily thankful for his own liberty in Christ, and for the freedom of others, Rom. 7, 24. Lastly, he loves Christ which hath freed him, and tenders the glory of Christ his deliverer, above his own salvation, Rom. 9, 2. DIAL. V. Verses 8, 9, 10, 11. Wherefore, if we be dead with Christ, we believe that we also shall live with him. Knowing that Christ being raised from the dead, dieth no more; death hath no more dominion over him. For in that he died, he died once to sin: but in that he liveth, he lived unto God. Likewise think ye also, that ye are dead to sin, but are alive to God, through jesus Christ our Lord. Tim. WHat is the drift and purpose of this Text? Silas. To admonish all Christians, that they may in no wise live licentiously in sin, sithence they receive this mercy from God, to have communion both with the death and life of his Son, both for mortification of sin, and for newness of life; and this to be the drift, appeareth by the twelve verse, Let not sin therefore reign, etc. 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 died once for sin, so all his members are once to die to sin. Secondly, as Christ being dead did live again, so all his members are quickened by him to live a new life. Thirdly, as the life which Christ now liveth is perpetual and can never be again extinguished by sin or death, so all his members shall persever to the end in newness of life. Lastly, as the end of Christ's death, was to take away sin, 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 uprightness of their life, tends to the glorifying of God, who takes himself much honoured, when his be holy, as he is holy. Tim. Tell us now the meaning of the words, what is it to be dead with Christ: and also what it is to live with him. Sil. To be dead with Christ, it is to have communion or fellowship with his death, for the mortification of our sins, by the virtue and power of his Spirit, which his death merited for us; and to live with Christ, is to have 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 believers are enabled to think and do in some measure things pleasing unto God. The second degree is the life of glory, which they shall have and live in heaven in all perfection, loving God, his Angels, and Saints with all their heart, soul, and strength. Tim. What are we to learn from hence, that such as die together with Christ, shall also live with him? Silas. Two things: First an instruction, that dying to sin, and newness of life are inseparable. For he that hath the first, cannot but have the latter. Secondly, a consolation that the life of Christ is annexed to his death: for they are sure to have part with him in his life, both of grace and glory, that have part with him in his death. So the Apostle saith, We believe it; that is, we are certainly persuaded of it, that the life of Christ belongs to us, if we be dead to sin; it is no matter of opinion or conjecture, but of faith. Tim. What things learn 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 subject to death, for it cannot again be quenched with sin and death; whereupon doth follow these two most comfortable things. First, those sins of ours, which were imputed to him, he hath wholly abolished and freeed himself 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 return again to die: for where sin remains unremooved, there of necessity death hath power, because it is the stipend of sin. Secondly, that as Christ hath freed himself from our sins & death, so he will free his mebers wholly from them both. For he took our nature upon him, to that end, to chase sin and death out of it, as it is written, He came to destroy the works of the devil, 1 john 3. Also in his death & resurrection he bore our persons, and for us and in our behalf overcame sin and death, as if we ourselves had done it. Tim. Unto what uses will the knowledge of these things serve us? Sil. This knowledge must serve us to these uses. First, to provoke our thankfulness unto Christ, who hath wrought our liberty from sin and death, the two main enemies of our salvation. Secondly, to increase our hatred of, and our strife against sin, in a joyful hope of full and perfect freedom from it by Christ. Tim. What other thing is there to be learned out of this 9 Verse? Sylas That jesus Christ was once not only dead, but under the dominion and power of death; not as one constrained as it he could not have kept himself from the power of death, but willingly because he would obey his Father's decree, who had appointed that death (for our sin) shouldseaze upon him & hold him as prisoner in the house of death for a time: & this is the lowest degree of Christ's humiliation, containing the true meaning of that article of his descension into hell: hell signifying the grave, according to the phrase of scripture; and descending into the grave, was the putting of his body under the dominion of death for a certain space. The use of this is to teach us humility, that the same mind be in us which was in Christ; who at he abased himself to such a vile condition for our good, so ought we in humbleness of mind to serve and profit others, though they be our inferiors, and though we should put ourselves to do very mean or hard things for their sakes. Tim. What is contained in the tenth verse? Sylas. The end of Christ's death, which was to abolish and wholly take away sin, both touching the punishment and the power of it: therefore it is said, he died once to sin, that is, to take away sin from his members, by that one death, which he once suffered. Also it contains the end of his life, which he now liveth in heaven; to wit, the glory of his Father: therefore it is written that he lives to God, that is, to the praise of God, and in his glorious presence, or most gloriously. Tim. What are we to learn from this, that Christ is said to die once to sin? Sil. First, that our sin was the cause of his death. Secondly, that sin in the elect shall be destroyed and taken away by the merit & virtue of his death: the time will come (to wit after this life) that the children of God shall be as free from sin, as Christ himself is. Thirdly, that for the destruction of sin, it was sufficient for Christ once to die, and therefore the sacrifice or offering of Christ in the popish Mass to take away sin, is absurd and abominable: it is absurd because it implies a taking away of sin, without death, and a sacrifice for sin without blood, or else an iteration of his death, or often shedding of his blood, all which is most absurd: it is abominable, 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 all-sufficiency and perfection of Christ's only sacrifice in his death; for if his sacrifice be sufficient for this purpose to take away sin, their sacrifice of the Mass is superfluous; if this be needful, than Christ's is weak. Tim. What other thing learn we from hence, that Christ died but once? Silas. That it is sufficient for us, once to be mortified, and once to die to sin, from whence we may gather that they are in an error, which think that the grace of mortification and repentance, may be wholly lost; for than God's Children must twice die to sin: howbeit though the grace of sanctification is but once given, yet Christians must labour to cherish & preserve that grace, with purpose never to return again to the service of sin, as Christ never returns unto the Grave. Tim. Why is it said that Christ raised from the dead lines to God, seeing he always lived unto God, even afore his death? Sil. Christ after his resurrection from the dead, doth otherwise live unto God, than he did before his death. For though it be true, that always even before his death as well as after, he was led by the spirit of God, and did all things to the praise of God; yet before his death he so lived to God, as he had in him as in one who was a true man, the infirmities of our nature, weariness, hunger, thirst, cold, etc. and upon him as upon our surety all our sins charged and imputed; but after his resurrection he so liveth 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 between Christ and his members: the effect and sum 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 ever live to God, so his members are once to die to sin, and perpetually to live to God. Tim. What is meant here by our living unto God? Silas. When not sin but the Spirit and the word of God be the grounds of all our thoughts, words, and deeds. Tim. How is this spiritual life whereby we live to God, to be preserved and maintained? Silas. First, by the means of spiritual nourishment, 1. Food. the flesh and blood of Christ, spiritually eat and drunk by faith. Secondly, by recreation, to wit; singing of 2. Recreation. psalms with joyfulness. Thirdly, by exercise of prayer, 3. Exercise. repentance, and good works. Fourthly, by sleep, 4. Sleep. even by meditation of the word, Law, and Gospel. Fifthly, by physic, and good use of afflictions, both upon 5. Physic. ourselves and others. Sixtly, the avoiding of hindrances, 6. Removing impediments. as namely of sin, evil company, evil example, evil counsel. 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 himself, but for us which believe in him; therefore as Christ died and lived for us, so let us think ourselves bound to live for the good of others. Secondly, whatsoever good thing believers have, which concerns the spiritual and heavenly life, they are beholden only unto Christ therefore: which must help us first of all to beat down the pride of our heart, and to make us humble, seeing we can neither die to sin, nor live to God, nor do the least good thing but through Christ. Secondly, to quicken our love and thankfulness more and more toward Christ, by whom we have all our grace, and look for all our glory. To Christ therefore which hath sanctified us and given us fellowship with his death & resurrection, both for remission and for mortification of sin, be thanks and praise for evermore, Amen. DIAL. VI Verse 12. Let not sin reign therefore in your mortal bodies, that ye should obey it in the lusts thereof. Tim. WHat is the drift of this Text, and what doth it contain? Silas. To persuade those which are sanctified, not to suffer the grace of the Spirit to be idle, but to set it on work, for the suppressing of sin which remaineth in our nature. These words of our Apostle, contain an exhortation to that purpose, and here beginneth the second part of this chapter; the first part was doctrinal, this latter part is paraenetical 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 sin reign in you.] Secondly, the reason why we should not suffer sin to reign, in these words, [Therefore] and [Mortal.] Thirdly, the means how to hinder the kingdom of sin, [By not obeying the lusts of sin.] Tim. Now expound the words, and tell us what do ye call [Sin?] Sil. The corruption and proneness of our nature to all Est peccatum, luèt non imputalur Sanctis. Augustin. evil, this natural corruption is here called sin: first, because it is the punishment of the sin of our first parents. Secondly, the matter and cause, root and fountain of all other sins. Thirdly, because it hath the proper nature of sin. Tim. How prove ye that it hath the proper nature of sin? Silas. First, it is the transgression of the Law, Rom. Reatus tollitur in Baptismo, non corruptio & macula. Idem. 7, 7. Secondly, it striveth 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 concupiscence is sin formally, and not the matter or mother of sin. and 6, 23. Tim. When may sin be said to reign? Sil. When the lusts and motions of sin are confented unto, 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 Soul and body; now he doth rather name the body then the soul, because sin is first conveyed into the soul by the body, and afterward executed and fulfilled by the body, as an organ to the soul in committing of sin. Tim. What are the instructions that we are to learn from this exhortation thus expounded? Sil. First, though sin cannot but still be in the regenerate; Every sin original and actual reigneth in the unregenerate, not so in the godly. yet it ought and may be kept from reigning, else this exhortation were vain. Secondly, that it behoveth every child of God to do his part and endeavour that sin may not reign. Thirdly, where this care is not taken to resist sin, there it will reign as a tyrant, or rather as a King. Tim. What reasons may stir up God's children to a care of hindering the kingdom of sin, so much as ever lieth in them to do? Sil. First, seeing Christ hath put into them the grace to Therefore. mortify their sin, it is their part not to suffer it to be idle & unfruitful; but to labour more and more to keep under and master that enemy which Christ hath already begun to slay and destroy. Secondly, because we are mortal Mortal. and subject to death, therefore our resistance of sin must be the stronger, seeing it will shortly have an end. Thirdly, if we strive against the kingdom of sin to hinder it, we are sure to conquer it, otherwise it will overcome us to our everlasting shame and destruction. Tim. But what needeth this exhortation to the faithful, in whom sin cannot have any kingdom, because Christ is their King, and ruleth them outwardly by his word, and inwardly by his Spirit? Sil. It is very needful, because by their own care and endeavour in resisting sin, it is kept from exercising any rule or kingdom over them. God who will not have sin to rule in his children, the same God willeth his children not to be secure, but to do what they can to stop and hinder the power and course of sin in themselves: GOD works by means. Tim. Tell us now what is the special means to hinder the kingdom of sin? Sil. Not to obey it in the lusts thereof; whereby this word (lust) is meant not corruption of nature, but the first stir thereof, even all the evil desires and motions that spring from it, which may appear to be so by these reasons. First, because he doth distinguish sin from lust, as the root and cause from the fruit and effect. Secondly, because he speaketh of lusts in the plural number, saying lusts and not lust; this shows that he meant not natural corruption, which is one entire thing dispersed into the whole man; but those divers and many wicked motions and desires which come of it, whereof we may read 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 heap, sea, or world of evil lusts there be lurking in our nature, as so many enemies to fight withal. Tim. Now ye have told us what is meant by lusts, tell us what it is not to obey these lusst? Sil. Neither to practise them in our works nor somuch as to consent unto them in our will, with great watchfulness and continual prayer to withstand all motions and occasions of sin. Tim. What is the doctrine we learn from hence? Sil. That such as will keep sin from reigning, must keep down the first motions thereof, which may be declared Obsta principijs sero medicina paratur, cum mala per longas convaluere moras. by these similitudes; first of wounds and diseases in the body, which being looked unto at the first, be more easily cured, whereas being let run too long, they grow desperate and cureless: Also of Fields and Gardens where the weeds being neglected too long, will overgrow the corn and good herbs. Lastly, of warriors who set upon their enemies, where they find them feeblest; so sin being in time resifted, ere it get hold on our will, or break forth by the members of our body, is kept from bearing rule over us and held under as a slave and vassal. Tim. What other means are there by which sin must be kept from reigning? Silas. This forenamed mean, hath other subordinate means as helps thereunto, when God will work by them. First, meditation on the word read and heard. Secondly, exercise of private prayer, and daily confession of known sins. Thirdly, admonition of the godly. Fourthly, Christian fasting. Fifthly, avoiding the occasions of sin, and the company and counsel of wicked men. Pfal. 1, 1. and 26, 4, 5. Proverbs, 1, 10. DIAL. VII. Verse 13. Neither give ye your member, as weapons of unrighteousness unto sin: but give yourselves unto God, as they that are alive from the dead, and give your members as weapons of righteousness unto God. Tim. WHat is the sum 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 warriors or Soldiers, which bear weapons in defence of those Kings or Lords under whom they serve. Whereby the Apostle giveth us thus much to understand, that as kings are maintained in their Kingdom by the ready obedience of their subjects in peace, and by their willingness to fight for them in time of war: so the reign of sin is furthered by the same means, and hindered by withdrawing these means; that is, by not obeying nor fight for the lusts of sin, as a King must needs fall and come down when his Subjects will not obey him, nor bear weapons against his enemies. Tim. What is meant by [Give?] Silas. It is as much as to exhibit and voluntarily to present ourselves before sin, to do the lusts of it; as Soldiers of their own accord show themselves in presence of their Lords and Generals, to take commandment from them. Whereby we are put in mind that we are so ready and prone to go after the motions of sin, as no servant is more ready to do his masters will. We do naturally offer our powers of body and mind to receive commandments from sin, as from a General and Commander. Tim. What is meant by [Members?] Silas. It signifieth all faculties and powers of body and soul, even our whole selves (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 aggravate the matter, even to teach and show thus much unto us, that when we put soorth that strength and force that is in us, As weapons may be used by a good Subject, or a Rebel, so the body is an indifferent thing. Theophylact. to strive for the lusts of sin, to execute them, therein we do fight against God, and in Giantlike manner bear weapons against Heaven (though sinners think not so,) as if he would provoke the Almighty unto battle: as the Philistims waged war against the israelites, so our perverse rebellious nature with her faculties fighteth against God. Tim. What is meant by sin, and why is unrighteousness joined with it? Silas. By sin is meant the naughtiness of our nature springing from the first sin of our parents, wherewith the Apostle doth yoke unrighteousness in this place, to teach us, that we can do no sin, but that therein we shall deal unrighteously with God, whom we disobey and dishonour; with ourselves, whom we defile and destroy; with our neighbour, whom we hurt in body, soul, name, or goods, or with all three actions. Tim. Now that ye have expounded unto us the words, tell us what we are further to learn, out of the former part of this verse? Sylas. These two things: first, what all men would do naturally, if we were left to follow our own corruption; namely this, we would break out into open rebellion, to make war against God in defence of our sinful lusts, as mutmous soldiers and 〈◊〉 bear weapons against their lawful Captain or Sovereign. And this indeed is the estate of all natural unregenerate men, howsoever 〈◊〉 perceive it not, all the powers that be in them do fight against God, not a sinew nor a vain of theirs but it wars against their Creator, as Achab sold himself to do wickedness, and the Ephesians sinned with greedmes: which is a most perilous estate, wherein a man (if he could choose) 〈◊〉 not live a minute of an hour for a million of worlds. For if it be a dangerous matter for a Subject to rise up in arms against an earthly King; how extremely dangerous must it needs be to 〈◊〉 〈◊〉 against the King of Heaven, who in one instant can destroy both body and soul in hell 〈◊〉? Secondly, we learn hence what it is that every child of God by grace may do and aught to do; to wit, to strive and fight most willingly, not for the lusts of sin, from the tyranny whereof they are delivered, but to do the will of Christ jesus their new Lord, to whom they are subject in respect of creation, redemption, conservation, and dominion. Tim. Come now unto the latter part of this sentence, and tell us what is meant (by yourselves, and by giving yourselves up to God?) Sylas. Body and soul with all the saculties of both, which we do give unto God, when we are ready to take knowledge what is the will of God, and to live thereafter, fight now as much against sin, as we were wont to strive for it. Tim. But how can we give ourselves to God seeing we our Not I (saith Paul) but the grace of God in me. 1 Cor. 15, 2. selves can do nothing? it is God must do all in us. Sil. This text speaketh to regenerate persons, and these are said to do that, which Gods grace makes them able to do. Secondly, God's grace and man's endeavour agree well together, as efficient and instrument; here our endeavour is called for, that we stir up the grace that is in us, and not suffer it to lie still and be idle. Tim. What is meant by the (dead) and what is it to be (alive from the dead?) Sil. By (dead) he meaneth those which were spiritually Ephe. 〈◊〉, 1. dead in sin: these are said to be made alive when they are raised up by Christ from their sins to live the life of grace, having the spirit of Christ put into them to move and lead them to do good things unto his glory, in the obedience of his will. Tim. What instructions are we to learn from hence? Sylas. We learn from hence our duty, and the reason Help the poor with those hands with which ye oppressed the poor: let those feet run to Church which once ran to Idols: let that tongue etc. of it; our duty is this: that being regenerate we must be as prompt and forward to serve God, as other men to serve sin, while they be unregenerate. The reason hereof is equal; that seeing God hath made us now alive by grace, that once were dead in sins, therefore we are bound very readily to obey him, by whom we are translated from the death of sin unto the life of righteousness. Tim. What are we to learn further, by the last words of this text? Sylas. That when we once come to God, we must contend Ga. 5. 17. and fight for him against our own sinful lusts, as before we fought for our lusts against him. DIAL. VIII. Verse 14. For sin shall not have dominion over you, because ye are not under the law but under grace. Tim. HOw is this text divided? 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 strive and make resistance against sin, by a reason of great force and weight: this reason is taken from the certain hope of victory; if we strive lawfully against sin we shall overcome it in part at least, it shall not overcome us wholly or finally; for among all other things, these two ought most to prevail with Christians, to make them stoutly and manfully to fight against 1 Part. sin. First, that our quarrel or cause is good; for we stand with Christ our redeemer, with his word and glory, Goodness of the quarrel, and hope of victory, the two whetstones of a Soldiers courage. against sin, both his and our mortal enemy. Secondly, that of our strife there will come a good and happy issue in the end, even the conquest of sin: therefore we are to quit ourselves like men and to be strong; for if David fought most valinatly against Goliath, because he was assured of the victory; and if worldly sovidiours be animated and whetted on to fight, when they have but a likelihood of 1 Sam, 17. 36. victory: how much then ought Christians to strive against sin, being certain of the victory? the Apostle in the word of truth assuring us, that if we fight, sin shall not have dominion over us; it may and must remain in us as a mutineer, but shall not reign over us as a conqueror. Tim. What other thing is to be learned from the first words of this text? Sylas. That sin will exercise dominion and rule, where it is not resisted; for it is certain that sin must either be kept under as a slave, or else it will be above as a tyrant to domineer, which is an exceeding great and harmful matter. For better it were to be a slave unto the most crueltyrant in earth, then to be under the dominion of sin; because earthly tyrants can but hurt and kill the body: but this tyrant sin, if it be suffered to rule and have dominion, will destroy both body and soul for ever; for the wages of sin is death. Rom. 6. last verse. Tim. Let me hear now how ye prove that sin shall not have dominion, so we strive against it? Sylas. Because we are not under the law, but under grace. Tim. Expound the words, and tell us what is meant by law? Sylas. Not the ceremonial, nor the judicial law, but the moral law, which in ten commandments teacheth our duty to God & our neighbour. That this law is meant, may appear by these reasons. First, there is no reason to speak of any other law, for it is beside the Apostles purpose. Secondly, it appeareth by the 7. verse of the 7, Chapter, where an instance is given out of the moral Law. Thirdly, it is the moral Law which by forbidding of sin doth increase sin, and stirreth us more to go after sin, and so makes it more hard to be overcome. Tim. What is it, not to be under the Law? show us this somewhat For our corrupt nature is more bend unto that which is forbidden. How still subject to the Law. plainly and distinctly. Silas I hus much: to be delivered and set free from it, as the wife is delivered and set free from her dead or divorced husband: so Christians are no more subject to the Law. For howsoever God's Children after their regeneration are still subject to the regiment and doctrine of the Law, and are still bound to yield obedience to it as to the witness of God's will, and the rule of our life, yet believing 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 Schoolmaster to compel and enforce unto duty, 1. Tim. 1, 9 Thirdly, from the rigour of the Law, as it doth exact perfect obedience, but gives and brings no help to perform any thing towards it. Lastly, they are freed from it as it is the vigour & strength jubet, non juuat. of sin, more and more increasing and stirring it up by forbidding and prohibitions; for this is the naughtiness of our crooked nature, more earnestly to run upon such Nitimur in vetitum, cupimus semperq, negata. evils as we are most restrained from, and in this last respect are we said in this place not to be under the Law. Tim. What is it that we may learn from hence? Silas. That the godly being freed from the Law, as it is the vigour and strength of sin, sin now will be the more easy to be mastered, so they strive against it; even as a woman by the lack of her husband is much the weaker and sooner overcome: so it is in this case, sin without the Law to strengthen and stir it up, is as a wife without her husband, as in Chapter, 7, 1, 2, 3. Tim. Tell us now what is meant by grace, and what it is to be under grace? Silas. Grace signifieth the free forgiveness of our sins through the merit of Christ's death: in this sense the Apostle useth the word Grace in the former three Chapters, wherein he entreateth of justification. Secondly, it signifies the gracious help and assistance or the work of God's spirit, for the mortification and killing of sin; and so it is used in this Chapter, where he entreateth of Sanctification. Now (to be under this grace) is to be in such an estate, as to have the Spirit of Sanctification to reign in us and rule over us, as a husband over his wife, and a King over his Subjects. Tim. What instruction gather ye from hence, that we are under grace? Silas. That the faithful need not fear that sin shall conquer them if they strive against it, because the grace that ruleth in their hearts, is stronger than sin: as if the Apostle should say, Be strong, quit yourselves like men and fight valiantly, and suffer not sin to reign; for he that is with you, to wit, the spirit and grace of God, is mightier than your enemy sin that is against you, you are both graciously pardoned your sin, and graciously assisted. The Prophet Elizeus when his servant was in 2 Kings. 6, 15, 16. fear upon the sight of the Aramites army, did thus comfort him, saying; Fear not, for they that are with us are more than they that are against us: in like manner must true believers encourage themselves against sin, to think that a stronger than it, is on their side; for though 〈◊〉 be stronger than nature and natural strength, yet grace is stronger than it. DIAL. IX. Verses 15, 16. What then? shall we sin because we are not under the Law but under grace? God forbid. Know ye not that to whomsoever ye give yourselves as servants to obey, his servants ye are whom ye obey, whether it be of sin unto death, or of obedience unto righteousness? Tim. WHat doth this Text contain? Silas. An answer of the Apostle Paul unto a cavilling objection, made against his former doctrine. 1. Part. Objection. Tim. First of all tell us what he meaneth by [Sin,] when he saith, What then, shall we sin? v. 15. Sil. By (Sin) is meant here, not one act of sin, but a continual course of sinning, and it is as much as if it had been said; Shall we live or lead our lives in sin, as before verse 2. or shall we serve sin, verse 6. or shall we obey sin? This then is the meaning of the objection, Shall we give over ourselves licentiously to sin, because we are not under the Law but under Grace? Which objection did arise from the ill understanding of the Apostles words. For his words were so taken of some as if he had meant (by not being under the Law) our freedom from the government and doctrine of the law, and so the bridle being cast loose in our necks, we might have lived as we list; which was very far from the Apostles meaning. Tim. What may we learn from this Objection? Silas. Our first instruction from this Objection, is to learn how ready and prone sinful men be to snatch up all manner of occasions which may nourish liberty in sin, perverting holy doctrine to this end: therefore all men must watch over their own hearts, being naturally bend to these crooked shifts, avoiding the company of sinful men which affect such natural licentiousness. Secondly, that the ill understanding of things well taught, breeds errors and cavillings, and therefore we must take heed of mistaking good doctrine. Thirdly, that there is no doctrine so sound, but one or other will carp at it & wrest it: therefore Teachers must arm themselves with patience. Fourthly, that Ministers of the word, must Titus. 1,9. have skill not only to teach the truth, but how to meet 2. Part. Answer. with, and convince such gainsayers. Tim. Now tell us what answer the Apostle makes unto the former cavillations, and how the Objection is wiped away? Sylas. It is first to be noted, that the Apostle doth not directly answer their cavilling argument which is Sophistical, being a fallacy from the ambiguity of the speech, (of not being under the law) which the obiectours took as being meant of a freedom from the obedience of the law; whereas the Apostle understood it of the rigorous exaction of the law, forbidding evil things, and giving no strength to forbear them; but rather provoking our lusts more after such evils as it forbids. Our Apostle therefore contents himself to answer the consequent of the argument: namely, that which was untruly concluded and gathered from his own doctrine; to wit, (that we might freely sin:) this consequent he answereth two ways. His first answer is, by words of detestation [God forbid] in 15, verse: hereby teaching us that all wicked and false things inferred from the word, must be abhorred of us. In the second part of his answer, he proves the quite contrary to the objection, namely that such as be not under law, but under grace, ought not to serve sin, but Christ their Lord. Tim. How doth he prove this, by what argument? Sylas. By these two reasons: the first is taken from the condition of Servants, in the beginning of the 16. verse. This reason standeth thus; It is meet that every one obey him, whose servant he is: but all true believers are the servants of God and not of sin: therefore are they bound not to obey sin, but God, in doing his will. Which the Apostle doth confirm and back by the testimony of every man's conscience: know ye not that a servant 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 things are we to learn out of this first reason? Sylas. First, that it is wisdom in the Ministers of the word, to build their doctrine upon known and received principles, of which every one is convicted, that they are true. Secondly, we must judge of our service, either to sin or to God, not by our profession, but by our practice and obedience: if we do fulfil and obey the lusts of sin, then are we the servants of sin, whatsoever we profess or say to the contrary. Thirdly, that it stands with great reason, that a Christians life should be a continual obedience to Christ, because he is our Lord, and hath admitted us to be his servants; who by nature through Adam's fall, were wholly captives to Satan and sin: but Christ by his death hath freed us from this captivity, and addicted us to himself, to this end that we should not now serve sin our former Lord, but Christ our new master, who hath delivered us from sin and Satan; as servants which paste from 1, Cor, 6, 20, Luke 1, 74, 75 one master to another, do ever please and serve the latter master. Tim. What is the second reason whereby he proves that we ought to obey Christ, and not sin? Sylas. The second reason of this text, is taken from the effects which follow the service of Christ and of sin, which be death and life: (whether it be of sin to death, or of obedience unto righteousness.) This second reason hath two branches, and may be thus framed; such as obey and serve sin must have death for their reward, therefore we ought not to serve sin, lest we die for it. Again, such as obey Christ by doing righteous things, shall have eternal life for their reward: therefore we ought to obey Christ, and renounce the service of sinful lusts, that we may live for ever. Tim. What instructions do ye gather from hence? Sylas. First of all, that sin and righteousness be two contrary Lords, as fire and water, as God and Mammon; love the one, and hate the other. Secondly, that all men must do service to one of these two Lords, no man can serve both at once, because they command contrary things. Thirdly, we learn here the nature of sin, that it is repugnant to the obedience of the law or unto righteousness, therefore a filthy, unrighteous and bitter thing. Fourthly, that the service of sin is to be avoided as a damnable or deadly thing, bringing to destruction in hell, and deserving it. Lastly, that a righteous life that yields obedience unto God, shall end in eternal life, though it cannot merit it. Tim. But our Apostle having said (whether of sin to death,) why did he not likewise say, (or of righteousness to life?) but saith thus, of obedience to righteousness. What are we to learn by this kind of phrase and style? Sil. These three things: First, that this is the righteousness of works, to live obediently unto the will of God, revealed in his word, as the righteousness of faith is to have sin forgiven by Christ. Secondly, that this is the beginning of eternal life, to lead here a righteous life, which is the entrance of it, and the way to it. Thirdly, because he would have none to think that life Psal. 119, 1, & 112, 1. 2, Pet, 1, 11. eternal is due to obedience, in such sort, as death eternal is due to sin. For this is due as merit, the other by the promise of mercy: the one is a debt and stipend of sin, the other is of grace, and a fruit of righteousness, depending on God's mere goodness, and not on man's desert: for how can creatures and Children make their Creator and Father indebted? DIAL. X. Verse 17. But God be thanked that ye have been the servants of sin: but ye have obeyed from the heart the form of doctrine whereunto ye were delivered. Tim. WHat doth this Text contain? Sylas. A new argument or reason to persuade the Romans, and in them all Christians, to resist the motions of sin that they may serve God. Which reason is fetched from the benefit of their deliverance from sin. For which it behoveth them to become thankful, by avoiding that which might offend, & doing that which may please such a Benefactor. Their deliverance is declared and set forth, first by the Sovereign cause and worker of it, to wit; God himself [I thank God.] Secondly, by the contrary, to wit; their former estate, [Ye were the servants of sin.] Thirdly, by the means whereby it was wrought, to wit; the Doctrine of the Gospel, which is like a form, stamp, or mould. Fourthly, by the effect of their conversion, which was willing and sincere obedience to God. Lastly, by the use or end wherefore this benefit was bestowed, Verse 18. that henceforth they should not serve sin from which they were freed, but righteousness unto which they were now become voluntary servants. Tim. What Instructions do ye gather from the first words 1. Part. [I thank God.] Silas. First, whosoever be delivered from sin, may here learn, that their deliverance is not in their own power, but is the work of God, and they are beholden to him for it. Hence it is, that all regenerate persons, are called the workmanship of God, Ephes. 2, 10. Secondly, in this example of Paul, we learn to rejoice and be thankful, as well for the conversion of others, as for Ephes. 1, 3. our own: and this is indeed a note and a mark of one Phil. 1, 3, 4. truly converted, to be unfeignedly glad for the work of God's grace in others. Thirdly, this teacheth, that the end of our freedom Ephes. 1, 6. from sin, in respect of God, is his own praise, that he might be acknowledged, praised, and thanked. Lastly, the Apostle would show, what a great benefit it is to be delivered from the tyranny of sin, for which God cannot be sufficiently thanked. Also he bewrays the affections of a godly Pastor. Tim. In what estate were they before GOD converted them? 2. Part. Silas. They were the Servants of sin, which is the common estate of all the elect before their new birth; they all and every one of them, are first the servants of sin, before they are the servants of God, Rom. 5, 6, 8. 10. Acts 26, 18. Tim. What is it to be the Servants of sin? Silas. To be held under the dominion and rule of sin, being wholly obedient to the lust thereof. No slave or Servant is more subject to the will of his Lord, than we are unto lusts and desires of sin: so that we can will, Gen. 6, 5. think, speak, or do nothing, but what sin will and Co. of. 1, 21. commands. And this is a most fearful and dangerous estate, much worse than the cruel tyrannical bondage and slaveric of Egypt. For first, that bondage was of the body only, but the service of sin is of the whole man, body and soul. Secondly, in the bondage of Egypt they served men; but here in this bondage, service is done to sin and Satan, most vile Lords which command most base and silthy works. Thirdly, in the bondage of Egypt, the most harm was temporal, loss of liberty, smart and pain of body: in this service of sin, the loss is eternal, even destruction in hell for ever, without the infinite mercy of God. Fourthly in this bondage under Pharaoh, they had a sense of their thraldom, and desired liberty; in this service of sin, men do not so much as suspect themselves to be bound, but think themselves to be free & despise liberty, Re. 3, 17. Lastly, in all outward bondage, they which be bond can help themselves, as by running away, or by entreaty, or by ransom: in this bondage we lie still as it were bound hand and foot, till God by his mercy deliver us, not so much as the least thought of relieving ourselves. Tim. Tell us now to what purpose the Apostle puts them in mind of their former bondage? Silas. First, by the remembrance of it to humble them and to keep them from being puffed up with their present graces, when as they shall call to mind what they were once, worse than beasts, yea worse than nothing. Secondly, to provoke them to a great thankfulness unto him, who freed them from so heinous a yoke. Lastly, to move them to withdraw their hearts further off from that vile service of sin, which they have so well escaped; as no slave will return to that tyrant from which Luke 17, 32. he is delivered; so neither ought sinners to look back again. Remember Lot's wife. Tim. What other thing may we observe in this, that he saith We were the servants of sin, not, That ye are the servants? Silas. That such as be freed from sin, though they still have sin in them, yet they are no more servants to sin. For they have changed their Master and their Liucry, and are become servants to a new Lord, to wit; Christ jesus their Redeemer. Tim. Show us now by what means our Conversion was wrought? 2. Part. Sil. By the Doctrine of the Gospel, which in this respect is in Scripture called the Arm of God, Esay 53, 1. An immortal seed, 1 Pet. 1, 23. The savour of life, 2. Cor. 2, 16. The power of God to salvation, Rom. 1, 16. A form or a mould, as in this Text fitly. For as a mould or form useth to leave behind it such a print or Image as itself hath, upon such things as are put upon it, or into it; so doth the Gospel, it altereth the minds & hearts of men, and maketh them lke itself, that is to say, full of heavenly wisdom and holiness. And herein consists the difference between the Doctrine of the Law, and the Doctrine of the Gospel. The Doctrine of the Law forbiddeth us evil, and commandeth us good, but putteth no strength in us to forbear the one, or to do the other; and therefore it is called the Ministry of the letter: whereas the Doctrine of the Gospel teacheth us Faith, Love, Hope, Repentance, Patience, etc. and withal imprinteth the selfsame graces in us; giving us power to be that which it would have us to be. Therefore, is it termed the Ministry of the Spirit, and of righteousness, 2 Cor. 3, 8, 9 Tim. What are we to learn by this, where it is said [That we are delivered into this form?] Silas. Two things: First, that in our conversion and freedom from sin, we ourselves do nothing towards it at all, but suffer God to work upon us; as the wax or Non agimus, sed agimur; sumus merè passivi. clay receiveth the print of the seal or mould, themselves doing nothing, but suffering the impression only of the Seal or mould. Secondly, we have continual need to have the stamp of heavenly doctrine put upon our Souls, because the image or form of godliness which we have from that doctrine, receives continual decay by our own negligence and Satan's malice. Hence it is that the Apostle speaking here of the godly romans, sayeth in the present time that they are delivered, to teach that the work of our sanctification, is not a work of a day or a year, or to be perfected by one or two, or a few Sermons, not till death come. Tim. What may this put us in mind of, that the doctrine of the Gospel is the effectual Instrument both to begin and to perfect our deliverance from sin? Sylas It serves to surre up a great love unto the doctrine of the Gospel, seeing it is the means of our conversion. Secondly, it shows of what great efficacy that doctrine is: when God is pleased to work by it, it can pull our hearts from sin, and knit it unto God; and can make us be like unto God, who before did bear the Image of Satan. Thirdly, we ought to have those which bring this doctrine in reverence and love, acknowledging them and having them in singular reputation for their work sake. 1 Thess. 5, 13. Their feet (even their basest and foulest parts) ought to be beautiful unto us. Rom. 10, 15. What is the estate then, or what will be the end of such as hate and rise up against Leus, despising prophecy? Tim. What manner of obedience is this that the Gospel useth to work? Sylas. It is from the heart, that is to say, such as is both voluntary and unfeigned, not compulsory and hypocritically: In words and outward show to serve God, is not enough, like them. 〈◊〉, Tim. 3, 4. and this is a special mark whereby to try the truth of our own conversion, when we find that we can willingly and in a good uprightness, apply ourselves to do these things which be commanded in his word, being contrary to our lusts: this also must encourage all men which But inwardly from the hart, Origen. be converted, to stick to the service of Christ, without looking back, seeing they willingly put themselves into it, being by his grace, of unwilling made willing. DIAL. XI. Verses 18, 19 Being then made free from sin ye are made the servants of righteousness, I speak after the manner of men because of the infirmity of your flesh; for as ye have given your members etc. Tim. WHat doth this text contain? Sylas. Three new reasons to dissuade from living in the service of sin. Tim. What is the first reason? Sil. Because Christ having set them free from the bondage 1. Reason. of sin, they are not now bound to obey the lusts of it: as bondmen and servants do give obedience to their Lords, whiles they are their servants, but being once free, they do not serve them any more: nay now they overrule sinful lusts, or else in vain they profesle Christianity; it is to no purpose to put on the purple kingly rob, if there be no man to command; so in vain to profess thyself a Christian, if thou hast no command over thy passions and lusts. Tim. What is the second reason? Sil. They are made the servants of righteousness, therefore 2. Reason. they must not serve nor obey sin but God; this reason may be declared two ways. First, by comparison of bodily servants, who are careful to please their masters, so ought Christians to be, being God's servants, Rom. 14, 4. Secondly, by consideration of his goodness and bounty, whom we serve, declared both in the manifold good things, spiritual and corporal which we have from him; and in those which we further hope for, to wit, the preservation and sustentation of our lives in this world, and eternal life in heaven with God and his Angels. Tim. Let me hear of you what we are to learn by this that he calleth them the (servants of righteousness) which be the servants of God? Silas. It helpeth us to distinguish the true servants of God from the counterfeit: for such as truly serve God, have care to please him by doing the righteous things which he commandeth in his word. Whereas false servants neglecting his righteous precepts, do yet profess themselves to be his servants, and therefore be his servants in name only, 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 equal, as thus: The elect before their conversion diligently serve sin in doing the lusts thereof; therefore being converted, they must with like diligence serve God in doing his will reucaled in his word. Tim. What do ye consider in this third reason? Silas. 1. The preface or entrance. Secondly, a similitude with his parts, which setteth down two parts of God's service, 1. subjection, 2. war with sin. Tim. Now show unto us in what words the preface is contained, and the meaning of the words. Sil. The preface is contained in these words (I speak after the manner of men.) This phrase hath sundry significations, one is this: I require no hard matter, but such as men are able to perform. The second is this, I require no unjust thing, but such as any that hath the reason of a man, would grant to be equal and just. Thirdly, I speak plainly and familiarly, as every man may easily understand me, fetching a similitude from common matters known to all men, because ye should the better perceive 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 affairs 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 Romans after such a plain manner, by comparisons from easy and homely things? Silas. Because of the infirmity of their flesh, by which is meant their carnal and corrupt understanding, which hindereth that they could not receive heavenly things, being taught them in profound and exact manner, as appear by the example of Nicodemus, and also by the words of our Saviour to him, john 3, 12. Tim. What were the instructions gathered from hence? Sil. threefold: First, it concerns Ministers, that they apply themselves in their teaching, to the capacity and rudeness of their hearers, which being rude, therefore the plainer we speak, the better it is. The second, concerns hearers, for whom it is safest to be taught with the greatest plainness that may be, because of the weakness of their understanding; which even in regenerate persons is more carnal than spiritual, their blindness and ignorance being far more than their sight & knowledge. Lastly, it reproves such Ministers which teach darkly and covertly, affecting obscurity in matter and in manner of teaching; and such people as love to be so taught, loathing simplicity. Tim. Now come to the similitude itself, and tell us whence it is fetched? Sil. From worldly matters, wherein it is usual for servants to serve their several Masters, with like diligence and promptness; which the Apostle doth thus fit to his purpose. It is meet, that Christians should be as willing, forward, and cheerful in serving God, now they are regenerate, as they were in serving sin before they were regenerate, seeing bodily servants equally please their Lords. Tim. What be the parts of this similitude or comparison? Silas. Two: First, a proposition, contained in these words [As ye have given, etc.] In which words is contained the conditions of that service which the elect yield unto sin, while they are natural men. Tim. What conditions do ye observe in their service to sin? Silas. These four: First, they wholly served sin [Your Members] that is to say, yourselves. Secondly, they served sin with all readiness, and with their whole strength [Ye have given] that is, ye have willingly presented yourselves before sin, as a Servant before his Lord to do his will. Thirdly, they did and fulfilled not one, but all manner of sin, which is meant here by uncleanness and iniquity. Fourthly, they proceeded & went forward from one degree of sin to another (To commit iniquity) whereby is meant the outward work of sin, and that they rested not in the inward lust and consent of sin. Tim. What doth uncleanness and iniquity signify? Silas. Under uncleanness be contained sins that tend to our commodity and pleasure; and under iniquity such sins by which we are injurious and hurtful unto our Neighbour. Tim. What is the secondpart of this similitude? Silas. It is an application of the former proposition, contained in these words (So now give your Members, etc.) Tim. What things do ye observe out of the second part of this reason? Sil. These four things: First, the elect being converted, are bound to serve God with the whole man, justitioe seruiendum. 1. libenter. 2. vigilanter 3. celeriter. 4. potenter. 5. ardenter. 6. indesinenter. [Your Members,] that is yourselves. Secondly, they must do it with great readiness and alacrity [Now give.] Thirdly, they must serve God in every duty, [Righteousness, which hath our duty to man, and Holiness which hath our duty to God.] Lastly, they must go forwards, and profit daily in godliness and in the service of God, as they did before in the service of sin and wickedness. For there is no standing at a stay: Men go backward, which go not forward in goodness; and the Nature of Non 〈◊〉, & deficit, qui non proficit, sanctifying grace, is to grow and increase to perfection, as Scripture and all experience teach us: wherein men may take a true trial of themselves, whether they be led by the spirit of sanctification. DIAL. XII. Verse 20, 21. For when ye were the Servants of sin, ye were free from righteousness. 21. What fruit had ye then in those things whereof ye are now ashamed? For the end of those things is death. Tim. WHat doth this Text contain? Sum. Sil. Two things: First he declareth the cause why they did so diligently follow the lusts of sin before their conversion, verse 20. because they were free from righteousness. The second part is argumentative, 1. Part. giving reason why sin ought not longer to be served but resisted rather. Tim. What is meant by righteousness? Silas. Not the righteousness of Christ imputed to believers, (yet they were free from that also) but the righteousness of works, which is a quality infused into the soul to conform or frame it after the will of God in their desires and actions; and it is God's Image after which man was made in his creation, and restored in his regeneration. Tim. What is it to be free from this inherent righteousness? Silas. To be utterly without it, and void of it, and a stranger from it. As before verse 17. to be free from sin, signifieth a clean riddance and deliverance from all sin, If unregenerate men be free from justice, than they have no inclination at all to it, saith Beza. touching guiltiness and rule of sin: so here to be free from righteousness, is to want it, and to be without it wholly; but yet not so as if unregenerate persons had no kind of righteousness, for they have a civil righteousness, which consists in outward works before men: thus we read of Paul, that as touching the righteousness of the Law he was unblamable, even then when he was a Pharisie, Phil. 3. of which our Saviour saith in the fifth Chapter of Matthew, That except our righteousness exceed that which pharisees have, we cannot enter into the kingdom of Heaven. The righteousness then which unregenerate men are void of, it is Christian righteousness, which is not in external duties and observation before the world, but in pureness and cleanness of heart before God. Tim. What is the instructions from hence? Silas. First, it teacheth a true cause why natural men do so greedily strive for the fulfilling of the desires of sin: the cause is, for that they are utterly without righteousness Homo 〈◊〉 liber est a 〈◊〉, non ab 〈◊〉, inquit Aquinas. or grace, which should hinder or stop their study and course in sinning. As an untamed Colt runncs headlong having 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 righteousness which should bridle their nature, must needs sin Iustily and horribly. Secondly, it showeth the miserable condition of natural and unregenerate persons, in that they are stripped of all grace, and so are wholly bound to sin, and kept under the heavy yoke of corrupt lusts. The darkest night hath as much light as they have grace, the veriest vassal and Galleyslave hath as muth freedom as the servants of sin have; which should breed in all Voluntas quoe libera est in malis idco non est libe rain bonis, quia non libcratur a christo, inquit Anselmus. natural men a desire to be out of this estate, and a thankfulness in such as are already pulled out. Thirdly, it serves to confute two sorts of men. First, such as stand for liberty and freedom of will without grace, because we being before our regeneration altogether bondmen to sin: there cannot be therefore in us, any freedom Mali habet libertatem culpabilem. Ansel. of will unto goodness. Secondly, such as hold works preparative in natural men, disposing them unto grace: whereas they being free from righteousness, cannot do any works but sinful; and sins (seeing they merit death) cannot dispose them unto grace and life. Tim. What is the other thing contained in this text? 2. Part. Sylas. It is an argument to dissuade and draw the godly from the service of sin taken from the fruit of sin in this life, which is shame, and from the end of it after this life, which is eternal death. The argument may be thus framed; All Christians stand bound to avoid that which is filthy, bringing them shame, and that which is harmful breeding their death: but sin if it be served and obeyed, it will engender both shame and death; therefore the service of it is of all Christians to be carefully avoided. Silas. What be the general instructions from this 21. verse? Tim. First, where sin goes before unrepented of, there of necessity by the ordinance and justice of God, shame and death will follow after, these be the fruits which sinners must reap even as they sow. Secondly, we are to learn from hence, that howsoever men are not ashamed whiles they are in the act of sin, yet afterward though they have repent, as these romans had, the memory of their sin doth breed shame and trouble of mind. Lastly, the children of God, because they have much flesh and corruption remaining in them, had need to be awed and held to their duties, by fearful threatenings, where of there is use, even for the most godliest to help to subdue their sturdy nature. Tim. Now expound the words of the 21. verse, and tell us what is meant by fruit? Silas. Commodity, gain, or profit; this speech of the Apostle hath a mock in it: for he well knew that there came no fruit of such things, but by this means he thought to press and urge their conscience more forcibly, when they should perceive that they had spent their time in things whereof there came no credit or profit, but both shame & loss even eternally: this must cause every one examive himself in every act, whether he serve sin or righteousness. Tim. What are the things whereof the romans had cause to be ashamed? Silas. Two things generally; first, unpureness of life and conversation, see Chapter 1. 24. 25. etc. Secondly, unpureness of their religion, they being both worshippers of Idols. and profane in their manners. Rom. 1. 20. 21. 22. etc. These things were accompanied with shame (that is to say) with grief and perturbation in mind and conscience in the fight of God, upon 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, aswell as red checks without. Tim. How many ways is shame taken in scripture? Sylas. Two ways; first properly, that affection so called, which appears in the countenance by blushing: this is natural shame, which cometh either for grief of some dishonesty already done, or for fear of some dishonesty that may be done. This kind 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 be loath to come in presence, to doubt lest they do not please others to discourage them in their duties, and somewhat to disquiet them: finally, touching this affection of natural shame, this counsel is to be given, that it be so cherished in all, (in young folks especially, to be made a bridle to keep from filthy things) as care be taken lest it grow vehement and excessive. Secondly, * This is means in the text- Some at all are not ashamed of their sins, as Sodomites jerc. 3. 3 Some have shame without repentance as Cain. Icre. 2. 26. Some shame and repent. Ier 31. 19 shame is unproperly taken, for trouble or grief of conscience, being cast down & abased before God; the former may be called shame of face, and this latter shame of conscience, when no shamefaced man is so dashed out of countenance before men, for offending against common honesty and civility, as the soul and conscience is ashamed for some sin wittingly committed against God's law: this shame considered in itself, 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 means to keep them from running into hell, being a fruit and consequence of their repentance; as in these Romans who nowafter their conversion, 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 reverence and fear; but it maketh the wicked to shun his presence, as Adam, who after he had sinned hid himself in the thicket of trees; and Cain who hid himself after he had murdered his brother. Secondly, it maketh the godly to blame and accuse the sins which they have done, with detestation and forsaking them; as it is written jer. 31, 18, 19 of Ephraim, He was ashamed; but it hardeneth the wicked in their evils. Thirdly, it provoketh the godlic more unto duty, but from the wicked, it taketh all heart of doing any good duty. Fourthly, it helps the godly unto true peace at the last, whereas it is but a torment unto the wicked, and beginning of their hell. Lastly, the godly are ashamed of God that he should know their sins; but the wicked are more troubled that the world doth take knowledge of their sins. This is it that vexeth them. Tim. What advice is to be given concerning this shame of Conscience? Sil. A double advice unto God's Children. First, that it should serve to stay them from committing sin, seeing shame and grief will follow it. Secondly, when they feel this godly shame and grief, after any sin unheedefully done, let them thank God for such a mercy. Also, unto the wicked this advice is to be given, that it move them to hasten their repentance, as they desire to avoid confusion of Conscience for ever in hell, whereof their shame of sin here is both a part and an entrance, if it be not looked unto. Tim. Seeing all evil is the fruit of sin, wherefore doth the Apostle mention shame only? Silas. The reason is, because shame doth always follow sin, so doth not other evils. Secondly, shame follows us in every place, but we do not in every place meet with afflictions and other evils. Lastly, if as often as we sin, God should strike us with some evil, we should never abide it; therefore, it is best for our profit to have such a gentle monitor as shame is, to pluck our conscience by the ear, and to jog us on the Elbow; that we may be stayed from doing evil when we are tempted, or from going on, if we have yielded. Tim. What is the next Reasons to hold us from sin? Tim. It is taken from the end of sin, which is death; by which is meant the second death, which is called eternal death; in which we may consider two things: first a separation of the whole man from heavenly glory. Secondly, a destruction of the whole man in hellish pain. Tim. What is meant here by [End?] Silas. This word signifies either the cause for which a thing is done, or it is put for the last term of any thing; so it is used here. For men do not sin for this cause, that they may die eternally, yet eternally death is the term of the service of sin, which doth determine in fearful and endless destruction. The reason whereof is this: First, because in sin eternal justice is offended. Secondly, wicked men if they might live always, they would sin eternally, and therefore are worthy at the last to be punished with death eternal. Tim. Now tell us the Instruction that we are to learn from hence. Silas. It would serve to keep us from yielding obedience to sin, if we would often and earnestly think of the end of sin. He that desires to be preserved from the service of sin, had great need to remember four things. First, his own end. Secondly, the end of the world. Thirdly, the end of well-doing. Lastly, the end of sin, which is most bitter woe and pain, without all end. DIAL. XIII. Verse 22. But now being freed from sin, and made Servants to God, you have your fruit in holiness, and the end everlasting life. Tim. WHat doth this Text contain? Silas. Two Reasons to persuade the service of God. One, because the fruit of it is in holiness in this life: the other, because in the end it brings unto life eternal. These reasons are set down in form of a comparison; three contraries being compared together. As first, God is set against sin. Secondly, holiness against shame. Lastly, eternal life against death. The sum of all is this; As the service of sin brings forth shame here, and destruction for ever, so holiness and life eternal, are the fruits which follow the service of God: therefore we stand bound to embrace godliness, and to eschew unrighteousness and sin. Tim. What is it to be freed from sin? Silas. To be delivered from the tyranny of sin, that it should have no power to rule over us. For here he entreateth of Sanctification. Tim. What learn we by this, that he saith [Now ye are freed from sin?] and wherefore doth he use the Verb of the passive signification [being made Servants of God?] Silas. We learn that there was a time when as they were the servants of sin, but are now at this time escaped out of that bondage. And he useth the Verb of the passive signification (saying, we are free, and we are made servants to God) to teach us that of ourselves we are prone to sin, but not to serve God, without a special and effectual working of God in our hearts; making us to be that by Grace, which by Nature we could never be. For we are not borne but made the servants of God; we are not the servants of God by our own endeavour, but we are made such by God's spirit; we are borne the servants of sin, but we are made the servants of God: and that we are the servants of God, it may appear by our hearty obedience unto the will of God in all things, as the servants of sin are manifested by obeying the lusts of sin throughout. Tim. What is meant here by holiness? Silas. Praise by increase of holiness, as appeareth by this, that it is set against shame howbeit the Apostle chooseth rather to mention holiness then praise, because though praise be due unto the service of God, yet such as exercise themselves in doing the will of God, do often live under reproach; whereas increase of inward holiness, to the praise of the godly in the eyes of God and good men, doth always follow well doing, as a wholesome fruit for God's children, when they have served God. They be indeed worthy of praise, but they may and do miss of it, at the hands of this unthankful world: yet they are sure of this, that the more pains they take in serving God, the more holy they shall be, and their conscience more undefiled: also they shall reap praise amongst all good men, and with God their Father; and this is no small encouragement to make men more earnest in the service of God, to consider that they shall be blessed of God, with greater purity before him, and more praise among his children. For though God's children are to do well, not only nor chiefly for gaining praise or holiness to themselves, yet these things which will follow of their own accord by the ordinance of God (as the shadow doth the body) put some heart and cheerfulness into them, Tim. What other thing do we learn from this, that we have our fruit in holiness? Sylas. That the full reward of serving God, is not altogether laid up in the world to come; but there is much given unto them in this world, both in corporal and spiritual blessings. For as the children of Israel tasted of the fruit and good things of the land of Canaan before they entered into it: so it pleaseth GOD to give unto his servants even here in this life, some fruit of their obedience to him, to confirm their hope of that reward which they shall have in the life eternal; hence their graces are likened to first fruits. Rom. 8. Tim. What use is to be made of this? Sil. It reproves those that say that there is no profit in the serving of God. Secondly, it serves to whet the hearts of God's children more obediently to please and serve him, when they shall by good experience perceive that their service proves fruitful in spiritual respects, as well as in outward regards. Tim. Rehearse now the second reason to encourage ourselves unto the service of God? Sylas. It is the same which was used in the 17. verse, namely, that this service will end well, even in life everlasting: and therefore we must give ourselves carefully to serve God; for men have reason to follow that hard, which is sure to end well. Sil. What doth the Apostle here understand (by life?) Sylas. Heavenly happiness and glory, which is therefore shadowed out and signified by this term of life, because of all earthly things, life is most delightful and precious. This life or heavenly happiness consists in these two things; first, in the absence of all evil both from soul and body. Secondly, in the presence and perfection of all good, both bodily and spiritually. Tim. What are we to learn hereby, that this life iscalled everlasting? Sylas. Thus much, that our heavenly happiness is not for days or years, but endures for ever, even as long as God endures, without any limitation of time, or measure of greatness. Tim. In what sense doth the Apostle say, that this life everlasting, is the end of God's service? Silas. In a threesold sense; first, that it is a cause moving us to labour in good duties. Secondly, because it is the term or end wherein our service shall determine. Lastly, because it shall be given us as a free reward unto all our travails in godliness, at the end of our life; even as rewards use to be given unto labourers at the end of the day, when the work is done. For our short and mean service is not worthy of that lasting and glorious blessedness: but God of his goodness, according to his free mercy, hath promised and ordained, that such as seruc him sound and constantly, should live for ever in celestial glory. Tim. What profit are we to make of all this? Sil. It should prevail with all Christians to make them 1 Cor. 15, 9 v. last. serve God, not only more diligently, but cheerfully and constantly, considering their labour in serving God shall Hcb, 6. 7, 8. not be in vain, but shall have such a great recompense of reward. As soldiers endure much in hope of victory and Math, 5, 12. spoil, and merchants upon expectation of a commodity Rome, 8, 13, 1 Cor, 9, 25, a Tim, 4. 13. in the end; also husbandmen labour hauled for a good harvest: so should Gods children do, to attain eternal life at last: yea somuch the more and rather, because of such an excellent and eternal glory in the end. DIAL. XIIII. Verse 23. For the wages of sin is death, but the gift of God is eternal life, through jesus Christ our Lord. Tim. WHat doth this text contain? what is the scope and sum of it? Sylas. It proves that death follows sin, because it is the wages which is due unto it: and it also proves that life doth follow good works; yet not so as death comes after sing; for this follows by way of justice, but the other by free favour. Tim. What is meant here by sin, by wages, and by death? Silas. By sin is meant the corruption of nature, being the matter and mother of all sins, and itself a sin: and by wages is meant properly victuals, paid by the 〈◊〉 omaine Emperors to their soldiers (as their wages,) in recompense He meaneth death in general, of what kind soever. of their service: and by death is meant both natural, violent, and spiritual, but especially eternal death: all which in divine justice be as due to sin, as wages to soldiers. 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; even as soldiers which warred for their Emperors, deserved their stipend in that behalf. Tim. What consider ye in eternal death? Silas. Two things, the substance and circumstance, the substance of eternal death hath two parts: First, separation from God's presence, bliss, and glory, which is called in Scripture, the casting out of his kingdom. Secondly, destruction of body and soul, each to have several torments. The circumstances be six; first the place, a pit, a dungeon, a prison, a lake. Secondly, companions be the Devils and his Angels, and the whole rout of the Reprobate. Thirdly, darkness, blacker and thicker than that of Egypt, there shall be a continual night. Fourthly, eternity, even as long as God endureth, for the worm never dieth, nor the fire never goeth out. Fifthly, sinful concurrences, as hatred of God, blasphemy, despair, etc. Lastly, weeping and gnashing of teeth. This wages though it be due to all sin, yet it is not rendered to all sin and sinners, because this payment was exacted of Christ, in behalf of all elect believers, who are discharged from it in their own persons. Tim. What are the instructions that do arise from hence? Silas. Three: The first whereof doth concern the unrepentant, who still serve sin, to warn them that betimes they shake off such a Lord as sin is, which renders such deadly and damnable wages. For the performance whereof, let them consider these four things: First, that in respect of their sins past, it may move in them a great grief to think that they have earned and worthily deserved such a stipend. Secondly, a searching out, and particular confession of such sins as have reigned in them, and made them worthy of so deep a punishment. Thirdly, great care and endeavour to refrain from occasions of such wickedness in time to come: and lastly, to ask earnestly of God forgiveness through Christ, and the grace of true repentance. The second instruction doth concern such as have repent, and left the service of sin; they are first to be thankful to Christ, who hath freed them from such a wretched wages due to their sins, himself taking the whole punishment upon him. Secondly, it provokes them to humbleness, to remember what misery they have escaped. Thirdly, it doth admonish them never to return again unto the service of sin, but to study rather how to please such a redeemer, which hath for given them such a debt: after the example of the woman, Luke 7, 47. who loved much, because much was forgiven her. Now the third and last general instruction, is that which concerns all men both good and bad, who may learn from hence what a dangerous thing sin is, to which such woeful wages of due doth belong. Secondly, what a terrible thing God's To the believing penitent finners, all sins be venial, and all be mortal to the vebeleevers. justice is, which doth repay such bitter recompense to such as offend against it. Thirdly, what cause there is for all Christians to tremble at the least motion of sin in themselves, and to avoid all occasions of sinning with all their power. Finally, this proveth all sins in their own nature, to be mortal and none to be venial, for he speaks of sins generally, that death is their wages. Tim. Tell us now how he doth prove that eternal life doth belong to good works? Sil. Because the gift of God is eternal life through 2. Part. jesus Christ our Lord. The which words do afford us this reason: God doth freely give eternal life to such as live well, and Christ jesus merited it for them, therefore they must at the last be brought to it. Tim. But why doth not the Apostle say, that eternal life is the wages of righteousness, as he said before that eternal death is the wages of sin? Sil. If we had perfect righteousness, eternal life should Levit, 14, 5. Gal. 3. be rendered unto us as wages, because God hath said, Do this and live; but we have it not, for our own righteousness Rom. 10, 5, 6. is unperfect and therefore in rigour of justice deserves rather death than life. Tim. But ere we go any further, satisfy me I pray you, how these words ought to be read? Sil. They have these two several readings; first, Eternal life is the gift of God, and then they teach us this lesson, that eternal life doth follow our good works and holy life, as death follows sin, yet not as a due debt, but as a free gift. The second reading is thus: The grace of God is eternal life; and than it hath this meaning, that true holiness which God of his grace and free gift giveth us, is eternal life; (that is to say,) leadeth and bringeth unto eternal life, as a way bringeth a man to the place where he would be; and as one must pass through the running place to the goal, so by holiness must all true Christians pass unto life eternal: this latter is the fitter and better reading, more agreeing unto the phrase and scope. Tim. What do ye call eternal life? Silas. The full fruition of celestial joys, without any possibility of losing them, so long as God himself lives. And therefore are they called eternal; because there is no end of them: and they have the name of life put upon them, to teach of what great value and price they be; of all earthly things, life being most pleasant and precious. Tim. What instructions are we to learn from hence? Silas. First, we learn that our salvation is Gods free gift, both as touching the beginning and end of it, and comes not by our merits either in whole or in part. Secondly, Christians must encourage themselves to lead a godly life; notwithstanding all hindrances in their way, from themselves, from the world, and Satan; because a holy life being continued in, will at the length bring to a life eternal. Thirdly, seeing godliness of life doth by the ordinance of God necessarily lead unto eternal life, and they which do live godlily, may know that they do so: hereof it followeth that all the godly have certainty and good assurance of their own salvation; if one may know that he liveth holily, thereby he may know that he shall live happily. Tim. Wherefore are these words added, [Through jesus Christ our Lord?] Silas. To teach us that all merit is to be sought out of ourselves, and to be found only in the person of Christ jesus, who by that which he himself hath suffered and done, hath fully deserved life eternal for all believers which live uprightly; to whom therefore all praise honour and glory is due. Amen. For further clearing of this Scripture, and having a little empty Paper to fill up, I have thought it not amiss, to set down what our Divines have cited out of Antiquity for the sense of this latter clause, that to the unlearned it may appear, what consent is between us and the Fathers in the Doctrine of grace. When we find life eternal to be called Grace (saith Augustine) we have S. Paul a magnifical defender of Grace. Again, he calleth ‛ Death the Wages of sin, because it is due, it is worthily paid, it is rendered as a merit. But least justice should lift up itself, he sayeth not Eternal life is the Wages of it, but termeth it the Grace of God, and he addeth, by jesus our Lord, lest life should be sought any other way, but by our Mediator. Chrysost. Life eternal is not a retribution of labours, but the free gift of God; not deserved by virtue, but given freely. Ambros. Such as follow Faith shall have life everlasting. Theodoretus: he saith Grace, & not reward: not by works saith Photinus, but by Grace. CHAP. VII. DIAL I. Verse 1, 2, 3. Know ye not Brethren (for I speak unto them that know the Law) that the Law hath dominion over a man as long as he liveth? For the woman which is in subjection to a man, is bound by the Law to a man while he liveth, but if the man be dead, she is delivered from the Law of the Man: so then, if while the man liveth, she taketh another Man, she shall be called an Adulteress. But if the man be dead, she is free from the Law; so that she is not an Adulteress, though she take another man. Timotheus. WHat parts may this seventh Chapter be divided into, and what take you to be the purpose of the Apostle therein? Silas. The purpose of Paul is to confirm & illustrate that Paradox or strange Doctrine propounded in the former Chapter, of being not under the Law, but under grace, which haply some of the jews might have taken, as if the Apostle had been an enemy to the knowledge and obedience of the Law: therefore, now he showeth how our freedom from the Law is to be understood, and upon what grounds and reasons it is founded. This is showed and declared by the similitude of civil marriage, wherein the woman during natural life, is obliged to the Husband, 1. to be his, or to him only, 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 fruit to another, to the second man. So all the elect before new birth, are in bondage to sin, to which they bring forth Children, that is evil works by the force of the Law; Of this freedom 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 unto Christ. 3. do now bring forth good works (as children) to God. Paul exemplieth in the woman, rather than in the man, because her Obligation and bond is straighter toward the man, then of him toward her (for by the Law the man was suffered to give a Bill of Divorce to the woman, so was it not on the contrary) also because his meaning was to compare us 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 proveth it by 3. reasons, in verse 1, 2, 3, 4, 5, 6. Secondly, he answereth certain objections made against the Law, which he excuseth and commendeth by the manifest and necessary From v. 6. 〈◊〉 14. effects; also by the properties and Nature of the Law, & all this in his own person. Thirdly, the spiritual combat between grace consenting to the Law, and flesh or corruption resisting the Law, is described in his own example, both touching the fight and battle, and the From v. 14. to the end. issue 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 liveth, the which is amplified two ways. First, by the testimony of the Romans themselves, of whom he saith they knew the truth of it. Tim. What are we to learn from the first proof of the proposition? Silas. First, the wisdom of the Apostle, in preventing the offence of the converted jews, to whom he wrote not only by a loving Title in calling them Brethred, but by attributing the knowledge of the Law to them, and by taking upon him the defence of the Law. Secondly, God's people ought not to be ignorant of God's Law; for it doth both help the teachers to speak to a people endued with knowledge, and the people to know those things whereof their teachers speak. Tim. What is the use of this? Silas. It reproveth such as lack knowledge, and labour not for it, as being injurious both to themselves & to their teachers. Secondly, it must stir up all men to endeavour to increase in knowledge, as they do desire their own profiting, or the ease and comfort of their teachers. Lastly, it warneth Ministers by Paul's example in their teaching, to prevent offences, and to speak wisely. Tim. What is the other way by which he doth explain the proposition? Silas. By the example of marriage, whereby the wife is linked unto her husband, and is not free till death: so as Verse 1, 2, 3. if she marry another while he lives, she commits adultery; but he being dead, she is free to marry to whom she will, that she may bring forth to her new husband. Even so our first husband, to wit; sinful corruption (by the Law irritating and provoking it) brought Verse 4. forth evil works as Children to death: but our corruption By the Law is meant neither Law of Gospel, or of Nature, or of Romans, but Moses doctrine. being mortified by the death of Christ, we are dead to the Law, and it is dead to us, as the vigour of sin, having now no force to engender or increase sin in us; so as we are free to pass over and to marry ourselves to Christ, as to a new husband, by his spirit to bring forth good works (as fruits) to God. Tim. What things are we to learn from this example of Marriage? Sil. First, that the bond of Marriage is exceeding strict which nothing but death can dissolve and break. True The bond of marriage by Law divine & natural, is individable until death. it is, that Adultery doth break the knot of marriage, and the jews gave unto their wives, bills of divorce by permission, to avoid an inconvenience; yet the Apostle doth truly say of the wife, that she is bound till death, because he speaketh of a marriage well ruled and rightly Adu'torium sohut uniculum governed, wherein nothing hath force to lose the knot save death: Marriage by God's institution (which Paul here respecteth,) was to continue so long as life lasteth, Gen. 2. Tim. Whereof should this put us in mind? Silas. Of the exceeding great care that both Parents Quod faciendum nist semel, deliberandum diu. and Children-should have about the entering into this estate of marriage, which doth oblige and tie persons even till death: that which is but once to be done, & lasts for the space of life, carrying continual weal or woe with it, had need long to be thought of before it be done; rashness 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 over her own body, which by the Law of marriage is subject to her husband, for lawful begetting of Children. A woman is three ways bound to her living husband, first she is the man's power, second lie she may not depart from him, Thirdly, she is an Adulteress if she marry to another. Therefore if she withdraw her body from her husband and give it to another man, she committeth that most odious and most dangerous sin of Adultery, so doth the man likewise, if he give the power of his body for generation to any other save unto his wife; but if so be that adultery be committed by either party, seeing the offending party by God's law ought to die, and is civilly dead, therefore the innocent party by virtue of the Law is free to marry where they will, the knot of marriage being loosed. Mat. 5. 32, and 19 9 Also here we learn the lawfulness of second marriages. Lastly, that the law doth rule over the living only, not at all over the dead, because the living can keep or break it, so cannot the dead. DIAL. II. Verse 4. Even so ye also (my Brethren) are dead as concerning the Law by the body of Christ, that ye should be coupled to another, even unto him that is raised from the dead, that we should bring forth fruits to God. Tim. WHat doth this Text contain here be three reasons to prove us free from the Law. 1. because we be dead to the Law. 2. we be married unto Christ a second husband 3. we must fructify and bring Children to this husband. Silas. An application of the former example, contained in these words [So ye my Brethren are dead unto the Law.] The sum whereof before being delivered more at large, may be contracted into these few words. As the wife is free to marry to another, her former husband being dead: so the law and sin being dead, through the death of Christ, the believers are free to join themselves unto Christ, raised up again, (as unto a second husband) by his Spirit to be made fruitful in good works, as before they had been full of sinful works, while they were subject to the coaction and provocation of the Law. Tim. What be the parts of this application? Silas. Four: First, the freedom of believers from sin, their first husband. Secondly, the means thereof, (to wit,) the body of Christ crucified. Thirdly, the end of this freedom, that they may marry unto Christ being raised from the dead. Fourthly the effects of this marriage, the bringing forth fruits to God. Tim. Now expound the words, and tell us why he calleth the jews 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, being common worshippers of one true God. Tim. What meaneth this, when he saith, ye are dead to the Law? Silas. Thus much: as if he had said, ye are mortified The servitude of the Law stood in these three things, 1. declaration of sin. 2. in the condemnation of it 3. in increasing of it. From all which, Christ hath sreed the elect. or dead to sin, or sin is extinct, as touching the dominion and power which it was wont to have over you, in regard whereof, the law cannot now exercise his force either to condemn us as guilty, or to constrain us unto sin. Therefore ye are dead in respect of the Law by the mortification of your sins, so as the law cannot be the vigour and strength of sin, as heretofore it was wont to do. Tim. Why doth he not rather say, the Law is dead to you, than you are dead to the Law? Silas. Because of the infirmity of the weak jews which dwelled at Rome, who attributing too much unto Imbccillitatis indaeorum rationem babu't ct eorum offensionis vitanda lanquam voluit inucrtere orationem. calvinus. the Law, would have been offended with that speech: yet he saith that which is all one; for it is sin by which the Law hath force to condemn men, and which is increased and stirred up in unregenerate men, by the prohibitions of the Law. Therefore sin being mortified and we spiritually dead to it, the Law hath thereby lost all his force, both of accusing us, and provoking us unto sin. Either party being dead, man or woman, the bond of marriage is dissolved also: see verse 6. Tim. But while we live here, sin doth still live in us, and we shall still have use 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 unto that which one day Christians do hope shall be; to wit, that Moral law is in force still in respect of obedience: for Christ came to confirm the law, and not to destroy it. Math, 5. their sin, which is partly mortified and dead in them, shall be perfectly dead and plucked up by the roots: in the mean space, there are still in the best men many things to be reproved by the law, to be lamented for, and to be amended and reform according to the rules of the law: but the law as it is the force of sin to increase it, so it is taken away; as also touching the curse, it is abolished to the believers, and concerning the strict observation, whereupon followeth malediction. Tim. What instructions are we to learn now from the first words of the text, thus opened and declared? Sylas. Two, first they set before us the mark that all our life long we are to aim at; that is, carefully to suppress and mortify our sinful lusts, for this is a work not of one day or one year. Secondly, as any Christian gets power to mortify his lusts, and goes on still so to do, let him assure himself that he is so much the further off from the condemnation and rigour of the law, and so much nearer to Christ and heavenly blessedness. Tim. By what means are the faithful dead to sin and to 2 Part. the law? Sil. By the body of Christ crucified and raised again Per corpus Christi 〈◊〉 cruci affixum est melan'on pro nobis per emptum Oecumenius Ambref in mortem pro nobis 〈◊〉. from the dead; for we are said to be dead to sin, by the body of Christ dead and crucified, in as much as the body of Christ fastened upon the cross, hath merited and obtained for believers, remission of all their sins, and the Holy Ghost also, by whose virtue in dwelling, sin is daily mortified and mastered in them, till it be quite abolished and extinct utterly at their natural death. Tim. What doth this teach? Sylas. That the death and mortification of sin, as well as the sorgivenesse of sin; is the fruit and effect of Christ's death. Tim. Whereunto should this serve us? Sylas. To a twofold purpose; first, to stir up in Christians a great care to sub due and kill their sins, lest Christ's death be made void unto them; for it never profits any unto forgiveness, whom it doth not profit unto mortification. Secondly, such as feel sin die and loose strength, may be persuaded thereby, that they have a saving part in the death of Christ, it being made effectual 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 be free and lawful for Christians to pass over to a second marriage, to be joined to another husband; that is, to Christ being dead and raised again: 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 upon his resurrection dependeth the force, efficacy, and fruit 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 reigning in glory, he is able to do towards his Church, and every member of it, all husbandly duties of protection, supporting, instructing, blessing, enriching her with graces and gifts of all sorts. Lastly, to teach that as Christ died and rose again, so it is not enough for us to crucify sin, but we are to rise to a new life, as well bound to live godlily and righteously, as to cease from evil. Tim. What are we to learn from this that you have said? Sil. First, such as have not sin mortified in them, are strangers to Christ: for we cannot at once be under the law as the servants to sin, and yet be joined to Christ as a wife to an husband. Secondly, the great dignity of every true Christian which hath his sins taken away touching Note that Christ dead and raised, is called God absolutely. the guilt, by forgiveness, and touching power and tyranny, by mortification; such a one is the spouse of Christ, and is one with him and with all his graces, and lives by his Spirit, which enableth him to do good works acceptable to God, as sweet fruits are acceptable to men; or as children which are the fruit of the womb, be grateful to their parents. A most happy estate, to be fruitful in good works through the Spirit of Christ, to whom we are joined in spiritual marriage. Sylas. Is not this the effect of our being joined in marriage 4 Part. with jesus Christ, that we may abound in the fruits of the Spirit? Sil. It is so, as the chief effect of natural marriage, is the begetting of Children, whom the Hebrews call the fruit of the womb, Psal. 127. and 128. So the main fruit of our spiritual marriage, is the bringing forth such fruits as are commanded in the law. This doth first of all encourage us to labour in every good work, because God will accept it as a pleasant fruit. Secondly, it reproveth such as are either utterly and wholly, or partly unfruitful in the works of righteousness: for as the barrenness of the womb was a reproach amongst the jews; so barrenness in good works is much more reproachful to a Christian who is elected, redeemed, called, joined & 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 fruits to death. But now ye are delmered from the law, he being dead in whom ye were holden, that we should serve in newness of spirit, and not in the oldness of the letter. Tim. WHat is the drift of this Scripture? Silas. To confirm the exhortation of bringing forth fruits to God by the comparison of contraries, Comparatio ml noris à contrario. Paraeus. wherein our old and first marriage with sin, is compared with our latter & new marriage to Christ. The sum where of is this: If in our first marriage sin was effectual in us by the law to bring forth evil works, as fruits to death; now that we are freed from sin and the law, and be married to Christ, let his spirit be effectual in us to bring forth good works as fruits to God: if before we brought forth evil fruits unto destruction, much more now let us bring forth fruit pleasing to God, and wholesome to ourselves. Tim. What then be the parts of this text? Silas. Two, the first hath the condition of our first marriage with sin, in the 5. verse. The second part hath the condition of our second marriage with Christ, in the sixth verse. Tim. Now expound the word, and tell us what is meant here by the flesh, and by being in the flesh? 1 Part. To be, live, and walk after the flesh here & Rome, 8, 12. 2 Cor, 10 3, 15. To follow carnal lusts greedily as unregerate persons do. Silas. By the flesh is meant our sinful corruption, such as we bring with us into the world, through carnal generation: and by being in the flesh is meant to remain or abide securely in the estate of corruption, our sin and our nature being united together as husband and wife. And this is here to be noted, that it is one thing to have flesh in us, and another thing to be in the flesh. For the regenerate have flesh, that is, some sinful corruption in them, because their sanctification is unperfect; but they are not in the flesh, because their sinful nature is mortified and reform: before their new birth they are in the flesh, being every way obnoxious unto sin: after new birth the flesh is in them because sin still dwells in them. Tim. What are we to learn from this kind of speech? Silas. That all the elect before their conversion, are so necrely linked to sin, as they and sin are but one, even as the woman coupled in marriage unto the man, they are no more twain but one. And note here, that in this comparison sin answereth the Husband, & we ourselves the wife, married first unto sin, and then to Christ. Tim. What is meant here by affections, and why are they called the affections of sin? The word signifies passions, which with great force affect the soul, and generally all evil motions. But more particularly by affections, is meant not only the lusts which be in the inferior part of our soul, as in our will, but they comprehend our reason and mind, as it is corrupt by sin; and so our evil thoughts, counsels, purposes, devices, imagination, discourses are all contained under this word affections. And they are called the affections of sin, because they 1. come from sin, 2. they are themselves sinful, and 3. eggers unto sinful works, begetting in us those works of the flesh mentioned, Gal. 5, 19, 20. Tim. How are these sinful affections, said to be by the Law, seeing every man by Nature, hath them engrafted in him, before ever he hear and know the Law? Silas. It is true, we have these affections by Nature, before we hear the Law, for they are borne with us, yet they are said to be by the Law. First, because thereby they are laid open, and made more known unto us. Secondly, Rom. 3, 20. by it sins are accused, condemned, and made more grievous, insomuch as he that offends against the Rome, 7, 7. will of God once known, hath the greater sin. Thirdly, by the Law our sinful affections are more irritated. Rom. 7, 8. For the Law (as a let in the way) forbidding and withstanding As the Sun 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 endeavoureth to do that which is forbid unto it, and to rebel when it is crossed by prohibitions and comminations of the Law. Tim. What are we to learn from hence? Silas. That sinful lusts are most venomous and poisonful things, being increased by the Law, which God appointed as a mean and remedy to restrain them. Secondly, the use of the Law towards all ungodly men, is to increase and manifest their sins, to cause them to know their sins, and more eagerly to run after them. Tim. What use hereof? Silas. It admonisheth all, what cause they have to be humbled in regard of their accursed Nature, which causeth so good a thing as the Law, to be occasion of more sins. Tim. What is meant here by members? Silas. The powers and faculties of soul and body; in which, sinful affections work mightily by an inward secret force, not only in the ears, eyes, hands, mouth, etc. but in senses, appetite, will, and in the understanding and mind. Tim. What are we to learn from hence? Silas. That the affections of sin are no weak and feeble things, but mighty and forcible to engender wicked works: which may be declared by comparison of that force which man's seed hath in generation, which all see to be operative and fruitful; and by that seed which is cast into the earth, which also is effectual and full of force. Secondly, by the example of God's children after their new birth, in whom their lusts had force to effect fearful things, as in Sarah, Rebecca, Noah, Lot, David, Peter. Thirdly, by the example of men unregenerate, who by the force of their lusts, have been carried unto monstrous iniquity, as Cain, Esau, Ahab, judas, seminary Priests, jesuits, Gunpowder Traitors. Tim. What profit is to be made hereof to ourselves? Silas. By consideration of the strength of sin, men should be much moved to get all the strength they can, to resist such a mighty enemy. Secondly, it reproves secure Christians which strive not against it, because they never think nor know how forcible a thing is: and by their security, are miserably oppressed by the tyranny of sin, which keepeth them under as vassals. Tim. What is meant here by fruit to death? Silas. Sinful works, which do deserve death, and lead to death; without repentance, all sinful desires, thoughts, words, and works, be in their own nature mortal, and become venial by grace only. Tim. What be our Lessons from hence? Silas. First, that sin hath eternal death yoked to it. Secondly, the unhappy estate of men unregenerate; all whose works are mortiferous and deadly: and this is the condition of our first marriage with sin, that all the fruits that come of this marriage, be as Children dead borne. Lastly, this should move in us an earnest desire and care to be divorced from the flesh, that we may pass over unto Lucrum tune sacit mors 〈◊〉 peccatur. Ambros. Christ, as unto a new husband. For howsoever carnal secure sinners do not directly intend destruction as the end of their course, yet Satan intendeth it, and the sinners themselves can reap no other fruit, as Chap. 6, 22, 23. DIAL. FOUR Verse 6. But now ye being delivered from the law (be being dead in whom ye were holden,) that ye should serve in newness of Spirit, and not in the oldness of the letter. Tim. WHat doth this Text set forth? Silas. The condition of our new and latter marriage to Christ, whose Spirit is effectual in the faithful to bring forth fruits to God. Tim. What things consider ye in this second marriage? Silas. Two things: First, the freedom from the Law and also from sin, our former husband. Secondly, fruitfulness in good works, by the Spirit of Christ their second husband. Tim. What is it to be delivered from the law, and what 1. Part. meaneth the Apostle, by him that is dead? Silas. here is meant deliverance from it, as it is the strength and vigour of sin to irritate and enrage it, and not as it is the rule of a righteous life: also (by him that is dead,) is meant sin, which in the regenerate is said to be dead, though sin still live in them; as we use to say of one stuck to death, that he is dead because he cannot recover: or of one that hath his brain pan broken that he cannot live. So is sin dead, it can never recover that strength and power it was wont to have before new birth. Tim. Why doeye rather think the Apostle means sin by that which is dead, than the Law? Silas. Because it doth not agree with the nature of the law to be dead, it being a word of life coming from 〈◊〉 peccato quod nos detinc 〈◊〉 〈◊〉. the living God; but our sins are mortified and dead, and then the law ceaseth to compel or to provoke unto evil: notwithstanding this, there is still use of the Law towards men which be mortified, because mortification is unperfect, therefore there is much in every godly person to be repent of and reform by the law. Tim. In what sense may we be said to have been held of the law or sin? Silas. Because our corruption is as a strong bond or cord, which holds all the faculties of our soul and body fast tied and linked to it, as we cannot stir one inch from it, till we be converted. And albeit regenerate persons have sin abiding in them, by which they are hindered in their course, and in some sort are held (that is, held back with it) yet they cannot be said to be held in their sins, as when they were natural men, because sin (that bond that held them) is now broken by the grace of mortification, whereby the power of native & inbred corruption, is greatly weakened. Tim. If the godly be held of sin otherwise then natural men be, show us where is the difference? Sil. A natural man is as one whom the Tyrant keepeth still in his own hand and possession, having the full power over 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 natural man is as one lying in prison, fast bound hand and foot, held fast in bonds and chains, 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 cumbered and clogged with some piece of his fetters hanging about him. Tim. But how is it that men unregenerate, do sin freely and voluntarily, seeing sin doth hold and detain them so violently in his bonds? Sil. Every natural man finneth freely and willingly; for sin cannot offer any force to the will, whatsoever the will doth, it doth it freely, and without constraint; yet it is true that sin doth exercise tyranny over the ungodly, 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 jailor in prison, so as he cannot get out, yet for some respects he is more willing to be in prison than to be abroad. So it is with all sinners before regeneration, john 8, 44, they sin freely because their will cannot be compelled, and yet they cannot but sin, because they are the servants of sin. Tim. Whereof doth this admonish us? Sylas. First, of the miserable estate of all men before their new birth. Secondly, it teacheth that in our new birth, God must utter his whole power to pull us out of the bands wherein the tyrant sin violently held us: a stronger than he must come, or else we cannot be freed. Tim. What is the end of our freedom from sin ' and the law? Sil. Not to live as we list, but to serve God who hath been so gracious to us as to set us free from such tyranny; which we all stand bound to do in these two respects: first, as he is God our Creator, full of majesty having dominion over us. Secondly, as he is our merciful and mighty redeemer, having freed us from the cruel bondage of our sins, he hath paid a price for us, sc as we are not our own, but his, to serve and glorify him in body and spirit, 1 Cor. 6. and last verse. As prisoners taken in war, and asterwards 1 Cor, 6, last verse. ransomed are bound to serve their redeemer: so elect ones are obliged to Christ their ransomer, and also their husband, to bring forth godly works, to the honour and glory of his name. Tim. How will this God be served? 2 Part. Sil. Not in the oldness of the letter, but in the newness of the spirit; that is, in such a new & holy life, as is wrought in us by the Spirit, and not as we were wont to serve him before our calling. Tim. What doth the Apostle signify unto us by these words, when he saith, that they are to serve God in newness, etc. Sil. By newness is meant here a new life, or a pure and unblamable life, led according to the will of God, 〈◊〉 deo 〈◊〉 et spontanco 〈◊〉: aut interna co'dis obed 〈◊〉 ut 〈◊〉 et 〈◊〉. which doth consist in a twofold change: the one is inward, of the mind and will, when of foolish and perverse we are made wise, to discern what pleaseth God, and obedient to follow it: the other is outward, when we which have our souls thus inwardly regenerate, do show forth in our manners, new and unwonted words and works, speaking and doing far otherwise than we were wont to do, while we were unregenerate and natural 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 serve God in a new course of life, because though sin remain in them, yet they do not now obey the motions of sin as before, but resist and strive against them; obeying and following for the most part new and holy desires and motions, doing good duties out of the love of God, and of their brethren, whom before they respected not, but themselves altogether. Example hereof we have in these romans, and in Paul Rome 6, 16. the Apostle, and the converted These, and sundry others. Luke. 23. Tim. What is the lesson and doctrine from hence? Silas. First, that it is not possible we should serve God and do things pleasing to him, till we be changed and renewed. The reason is, because we are not sufficient to think a good thought of ourselves: and secondly because God doth not allow any works, but such as come from one in grafted into his Son; for it is faith that purifieth the heart, Acts. 15, 9 Tim. What is the use of this? Silas. To reprove Papists and such blind Protestants which think to please God with good intents, and a civil life, without new birth. Secondly, to move all men to labour for renewing in holiness. Tim. Now tell us why newness is attributed here unto the Spirit? Silas. Because our new birth or change from evil to good, is the work of the Spirit, which by regeneration renews us, first in our body and soul, and then in our manners and conversation. Tim. What is the doctrine feom hence? Silas. It teacheth Gods Children, that whatsoever Gal. 5, 22. good is in them, it proceeds from the Spirit, by whose john. 3. grace and strength it comes, that they can love God and obey him. Tim. What use is to be made of this point? Silas. It doth admonish them of humility, because we have nothing without gift; of thankfulness, for such a free & great gift; and of prayer: also it reproves such as presume to do good, or to resist evil, without the aid of the Spirit. Tim. Now tell us what is meant here by the oldness of the letter? Silas. By oldness is meant the corruption of our nature, Intèlligit ofotiosam legis notitiam pareus. Externamliteram que fraenat tantum externas actiones. Calvin. and that course which was shaped by it, which is called old, because it cometh not from a will renewed and changed, but such as was in us before our new birth. Also by [Letter] is meant all Doctrine of the word whatsoever, outwardly set forth unto us, being severed from Christ and his healthful grace: this is called the [Letter,] because it is dead and of no force to us, unless it be to frame us to an outward obedience only, until the Spirit of Christ do join with it, to mortify sin, and to work our renewing. Tim. What instructions are we to gather from hence? Silas These two: First, that the whole word of God being severed from the regenerating Spirit of Christ, can effect nothing in us towards newness of life. Secondly, whatsoever obedience men unregenerate, yield unto the word of God before their conversion, it is but corruption, and no part of that service which God will accept. For it is oldness of letter, glorious in show, rotten within, not coming from an heart purified by faith, which is the foundation of every good work. Moreover, it admonisheth us, not to look for any fruit upon our hearing or reading the word, unless God's good Spirit come to join with it to make it effectual. 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 said, Thou shalt not lust. 2 part of the Chap Tim. WHat is it that our Apostle now intendeth, in the verses following? Sylas. Having showed in what meaning and sense true An Apology of the law against certain cavillations & slanders. believers are not under the law; he doth now purpose to avoid offence, and for larger instruction, to lay forth the true use of the law, both in respect of men unregenerate and regenerate; the use of the law touching men unregenerate, is threefold. First the true knowledge of sin, which is showed us by the law, this is in the seventh verse. Secondly, the increase or irritation of sin, in the eight verse. Thirdly, death or the sense of God's anger for sin, in the 9 verse, and other verses following. Tim. How doth the Apostle enter into this treatise, to extol and commend the use of the law? Sylas. By a prolepsis or prevention of some thing which might be objected or alleged against his former doctrine in the fifth verse, unto which in this verse he doth make an answer; so as the parts of this text be two. The first is an objection moved by way of question, in these words: What shall we say then? is the law sin. The second is a replication or answer in the words following, God forbid. etc. Tim. Tell us now the sum of this objection, and from 1 Part. whence did it arise? Silas. The Sum is thus much. Is the Law the cause of sin? For this is the meaning of these words [Is the Law sin?] 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 lead us unto sin? This objection ariseth from this, that Paul had taught that the affections of sin were by the Law, verse 5. which some adversary (belike) taking hold of it, did so wrest it, or might so turn it, as if he had taught that the the Law did persuade to sin; and were the proper efficient cause of it; which contumelious and reproachful slander, would have touched God the Author. Tim. What instruction may me gather from this part of the Text touching the Objection? Sil. These two: First, that no Doctrine can be so sound, nor so warily delivered, but malicious persons will cavil and wrest it to a contrary meaning. This proceeds from an hatred they bear unto their teachers, which causeth them that they distaste their doctrine, and carp at it. Secondly, the Ministers of Christ must be careful, and able not only to propound the truth sound, but to defend it against wicked objections and cavillations: otherwise, there is danger least weak and unstable minds be perverted and drawn from the truth by such as speak against it: our nature being more prone to suck in error, then to receive the truth. Tim. Tell us now how the Apostle doth answer the former Objection? 2. Part. Sil. Two ways: First, by infiiciation or denial in these words [God forbid,] which are words that utter a loathing or detestation of such an impiety, as to make the Law the cause of sin; as if he should say, He was so far from doing any such thing, as he did abhor the motion or thought of any such Doctrine. Tim. What instruction have we from this part of Paul's answer? Sil. That it is our duty when we hear the truth of God depraved, not only to mislike it, but to declare that we have it in detestation and abomination; which serves to reprove cold and indifferent Christians, who can abide to hear the true Ministers of Christ and their revel. 3, 15. Doctrine to be slandered, without any care or grief, like to Luke warm Laodiceans. Tim. What is the next and second part of Paul's 〈◊〉? Silas. By argumentation and sound reason fetched & taken from the contrary. As thus: The Law cannot be the cause to beget and persuade sin, for that it is the Instrument to discover it, and make sin known unto us; detecting the deceits and assaults of such an enemy, that we beware of it, as Paul's Kinsman detected the treason of the jews against Paul. Upon which detection Act: 23, 16. of sin, if sin do the more rage and rebel in us against the will of God; this is not to be imputed to the Law, but to our corrupt Nature, which grows worse, & more fierce by that which should restrain and help it. All this the Apostle proves by his own example: for he confesseth that there were some sins which he knew not to be sins, till the Law did reveal them unto him to be so; whereof he gives instance in lusts, or in the evil motions of the mind, suddenly conceived without the consent of our will; of which he saith, That had not the Law told him they had been sins, saying; Thou shalt not Lust, he had not mistrusted them, or thought them to be such grievous matters, as to be offences of God, and to deserve damnation. I had not known lust, except the Lord had said, etc. Tim. What are we to learn by this, that the Apostle names himself, and proves these things by his own experience? Silas. Two thing; first, it is lawful for the Ministers of the word, to report what they have learned by their own experience, in the matter of sin and salvation: this is a great help and confirmation of the hearers, if it be truly and discreetly done. Secondly, this example of Paul, directs As Paul examineth his sins by the law, so let every one enter into himself. Psa. 32, 5. giveth like example. all men to enter and go down into themselves, to get understanding of their estate and case: the reason is, because till they come to see and feel how corrupt and wretched they are through sin, they will never be humble nor perceive what need they have of Christ, but chose they will rather despise and set light by the doctrine of free Salvation by the blood of Christ; as it happened unto this Apostle, who being a Pharify, before he descended into himself and searched his heart by the light of God's law, he took himself to be righteous by the works which he did, and not only neglected Christ, but persecuted the doctrine of Phil. 3, 6. grace: howbeit after the law had revealed unto him the Acts 9, 1. corruption of his nature, and showed him that his evil desires 1 Tim, 1, 13, (though not consented to) were sins, and worthy of death: and after that he believed and considered this, it greatly daunted him, & made him see and feel that all his righteousness of works and civil honesty was nothing, Rome, 7, 8, 9 and that he was a dead man without Christ. Therefore they are in a miserable case which have not got the true knowledge of themselves by the law; for such cannot, nor will not seek after the grace and health of the Gospel. Tim. Now ye have told us what we are to learn from the manner of his answer, let us hear what the matter of his answer will teach us? Silas. It teacheth us sundry things: the first is a special Lex tanquam speculum peicatum repraesendtat. office of the law: which is to show & bewray sin unto us; as by a glass we come to see the spots of our face, so by the law we come to know our sins: and as by the light Rome, 3, 20. of the Sun we discover little moats, so the light of God's law, detects even the least offences against God or our neighbour: this office of showing sin unto us, the law performs in sundry sorts. First, it maketh appear unto us, How the law dcteineth sin. what is evil and sin, and what is not. Secondly, it brings us to behold the nature of sin, how vile and filthy it is, being against a righteous law, and an infinite divine justice. Thirdly, it reveals the danger of sin, what hurt it bringeth to the committers of it, to wit, no less than everlasting destruction in hell, after all the miseries of this life. Lastly, it gives a feeling of sin in our hearts, troubling our Consciences by some certain biting and sting. This experimental knowledge is that which is chiefly meant here: where we are further to note, that howsoever all Laws, both civil, ceremonial, and judicial, as the law of nature also serveth to manifest sin; yet the moral Law of God, being written by Moses, and rightly understood, doth perform this office of revealing sin, most fully and feelingly; because it striketh at the root, discovering The Law be 〈◊〉 〈◊〉 perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R ghteo 〈◊〉, that 〈◊〉 be taken for evil, which 〈◊〉. our hidden and secret evil thoughts, causing us to seel the force of sin, inasmuch as God himself in this Law, doth with great power speak to the conscience; for it hath his spirit joined with it, which deserying and laying open our hidden naughtiness, and our bondage to it, breeds terror in us, Rom. 8, 15. Tim. What may be the use of this first instruction? Sila. First, it doth admonish all men to be conversant in the Law of God, and to study it, if they do desire Psal 1, 〈◊〉, and 119. and 19 to be more and more acquainted with their own sins and woeful estate through the same. Secondly, it renders a reason why men have so slender a sight of sins, either their own or others, because they are ignorant & unsensible of the Law. Thirdly, it warneth the godly to be thankful unto God, who hath given them the Law, to be (as it were) a Sentinel to bewray their enemy to them, and a scourage to drive them forward to lesus. Fourthly, this directeth us how to read and hear the Law with fruit, namely; when we find out some thing by it which must be forgiven by mercy, and repent of or amended by grace. Lastly, it serveth to pull down our stomachs and hearts, by the view of our own sinful estate, to force us unto Christ, and to make much of his grace and merits. Thus far of the first instruction. Tim. Now tell us of what knowledge the Apostle speaketh, when he saith [He had not known Lust, etc.] As also, what Law he speaketh of? Silas. He meaneth the moral Law or ten Commandments, as is plain by the instance of [Lust] which is sorbidden or condemned in every one of them, as the root whence springeth all other sins. As for knowledge, he meaneth both speculative and experimental, but rather this; so as the sense is this; I had never understood lust to be a sin at all, or felt it to be so grievous a sin (as now I do) without the help and light of God's Law, which forbiddeth Lust. Hence we are put in mind again, how diligently the Law of God is to be learned and weighed of us, seeing without it, the hidden sins of our nature cannot be espied and known; nor the force of sin so thoroughly felt, as to enforce us 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 mean, and sinful lusts be not all of one kind. Show us which of them is understood here? Sil. It is true (as ye say) for there be natural Lusts, when things tending to preservation of our own nature are desired; there is also a spiritual lust (an hungering & thirsting for justice) which is a desire of heavenly things that come from the Spirit; and also, there is carnal & sinful Lust, which is of things contrary unto God. These be meant here, but not all these. For of sinful lusts, there be sundry kinds. As first Original lust, which is the fountain, root, and spring of all other sins, being that which is called byrthsinne, or corruption of Nature. This Original Lust, is an impotency of man's heart, whereby it is inordinately disposed to this or that evil. Secondly, actual lust, which is every evil motion and desire of the soul against the law of God. This proceeds as a fruit from the former, Rom. 6, 12. of which, there are two degrees: the one, is an evil motion of the mind suddenly conceived without consent of will: this is called voluntary Lust. The other is an evil motion, which goeth together with consent, and is joined with purpose and deliberation, Iames 1, 15. This is called voluntary lust, because it hath the consent of our will, and is not only in desire, but in resolution to effect it, if occasion serve. Now our Text doth not speak of our voluntary lusts, which are consented unto by our will, and resolved upon. First, because without the moral Law Paul might know these lusts to be sin by the light of natural reason, as many Heathens did. Secondly, by that which follows in this Chapter, it appears he speaks of such lusts as be resisted, and irksome to a godly mind, which do lead the Saints captive, even against their will, making them cry out (O miserable men:) and therefore it is an original lust, which is the pravity of nature disposed to evil, (which is meant here,) and also the first degree of actual lusts, to wit, such as go before consent: the moral law being rightly understood of the Apostle, gave him light to see that those lusts were sins, deserving eternal death, which before he knew the law he did not perceive, or once surmise it to be so, or to stick so deeply in his nature, and so to make him obnoxious to God's wrath. Tim. Let us now hear what doctrines and lessons we are to gather from hence? Silas. The first is this, the miserable estate wherein all men stand by Adam's fall, having their nature wholly poisoned and corrupted by sin, justing after evil things alone; in so much as if we should never think, speak, nor do evil, yet our very corruption of nature being the breach of God's eternal law, maketh us guilty of eternal wrath. Secondly, our evil desires and motions, Paul calleth lust sin, and it hath disobedience against the Law of the mind. August. though they be misliked and striven against, yet they be sins, and deserve Hell fire, because they are transgressions of the Law. Tim. What use and profit is to be made of these doctrines? Silas. First, every one must see that they have need of the death and bloud-shedde of Christ, even for the least vain and sinful thought or imagination, yea for healing their infected dead nature. Secondly, that every one must be humbled, mourn, and with sighs crave pardon for such thoughts, and for their natural inclination to sin. Thirdly, all Christians stand bound, not only to take care and heed of their words and works, Lust form or unformed, before or after consent, is to be repent of and resisted. but even of their thoughts and desires; for there must a Conscience be made, not only of what men speak and do, but what men think and desire. Fourthly, it serves to reprove such as do think evil thoughts to be free: also such as know evil thoughts to be sins, and yet labour Concupiscence is not merely natural, but is moral and spiritual, and resists grace; so it is sin. not to bridle and mortify them: and lastly it confutes the Papists, which affirm that lust because it is unuoluntary and natural, is not sin, until it be consented to by the will, till than it is but foams peccati, & set ad agonem. Tim. What further instruction may we observe out of this present Text? Silas. That in elect persons baptised, and by the Spirit effectually regenerated, concupiscence doth remain as a sin and a vicious thing; the reason is, because of it is written, Thou shalt not lust: which shows it to be sin, else it should not be forbid, nor called by the name of sin, as it is often in this Chapter, yea in Paul being regenerate, as verse 17: not alone for that it is the effect of sin, as the writing is called ones hand, or the cause of sin, as death is termed pale; but for that it is properly and truly sin, being a Rebel against the government of the Spirit in the mind of godly persons, Chap, 7, 23. and causeth death which springeth only from sin properly taken, Rom. 5, 13, 14, etc. Indeed it is forgiven the elect touching guilt, but the fault and spot is not removed, as the Conscience of the holiest persons may and do witness to them. Whereto agreeth Augustine's testimony. Concupiscentiae reatus in Baptismo soluiter; sed infirmit as manet: & again ad juliam, Concupiscentia minui, consumi non potest. It is therefore a novel 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 sin, extol man's nature and free will and ability to keep the commandments; also diminish the benefit of Christ his grace, lesson our prayers and thankfulness to God, and our diligence and care to purge out such a stain as Concupiscence is. DIAL. VI Verses 8, 9 But sin took occasion by the commandment and wrought in me all manner of concupiscence; for without the Law, sin is dead: for I was once alive without the law, but when the etc. Tim. WHat is the sum and purpose of this Text with the several parts of it? Silas. It doth deliver unto us the second use of the law, in respect of men which are unregenerate, whose sin is And withallit layeth the cause of sin upon hidden corruption properly, and accidentally upon the law. increased and irritated by the Law through the pravity and corruption of nature, taking occasion by the Law more to rebel against God. The parts of this Text are two: the first is a proposition, in these words, [But sin took occasion;] the second is a reason, in these words, [for without the Law sin is dead.] Tim. Now come to expound the words, and tell us what is 1. Part. meant by the word Sin, and by Commandment? Silas. By sin is meant corruption of nature, or that Non diabolum peccati authorem sed peccatum inhabitans intelligit. original lust which is the root of all other sins, which is either in thought, word, or deed, in omission or commission: and by Commandment is meant that Commandment mentioned in the former verse, which forbiddeth lust, and that when it is truly known and duly considered. Tim. In what meaning is it said, that sin took occasion by this Commandment? Sil. This: that the law in it own nature is so far from being the cause of sins and transgressions, as it doth not so much as yield or give any occasion of sinning; but man's corrupt nature being irritated, provoked, and stirred up by the prohibitions of the Law once manifestly known, doth snatch and take occasion thereby to become more fierce, and to break out into more foul sins. And this is it which is meant by the word [Wrought] for the meaning is, that man's corrupt nature by the knowledge of the Law, which condemneth it, in stead of being amended thereby, doth beget and bring forth sin and sinful desires more abundantly. Even as Rivers flow from a Fountain, and sparkles arise out of a furnace: so corrupted nature engendereth 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 us the woeful and wretched condition Further observe here that all things to the unregenerate fall out to their evil, seeing even the law so good a thing giveth advantage to sin; it is con trary with the regenerate. of man's nature, such as it is before new birth; which appears in this, that the Law which should serve to call men to God, doth make them the more to fly from him, and to run away headlong unto sin and death. For as stubborn diseases (as the Canker or Leprosy,) which by laying too of remedies become the worse: even such is the lust of our sinful hearts, increased by the remedy. Also as an untamed Horse which the more he is spurred forwards, the more he goeth backward, and as a wicked son who being commanded a duty, doth the more labour against it: even so it fareth Rom. 8, 28. with our corrupt minds, they give themselves the more to do evil, the more they be forbidden them; and this doth bewray the most untoward disposition of our crooked nature, altogether (before grace received) adverse and estranged from God, and all goodness. Tim. What use and profit is to be made of this doctrine? Causa generaus peccatum per se est pravitas latens in homine: per accidens, lex prohibens dum adversus hanc illa insurgit. Paraeus. Sil. First, it taketh the whole fault of our sins from the Law, and layeth it where it ought to be, even upon the naughtiness of our nature. For the Law is no more to be blamed by becoming the occasion of so great & many evils, than a Physician is to be blamed, if upon the forbidding cold drink unto a sick man, the patient should more fervently thirst after it. Secondly, that there is nothing so good, but it may become the occasion through our own default, of grievous evils; as God, his works, his benefits, his judgements, his creatures, yea his Gospel, & his Son, proveth a stone of stumbling, and a rock of offence. Tim. What other use of this former Doctrine? Silas. The exceeding vicious quality of our poisoned Nature, should cause all men by all possible means to seek to have it renewed. Secondly, such as have their Nature already cured and changed by the grace of new birth, must see that there is cause for them to be humbled, both in regard that they were once under the power of this poisoned corruption, and have still the remnants of it sticking in them, and soliciting them to offend. Thirdly, it must admonish all which come to hear God's word, to hear it with fear and prayer, that they be not made the worse by it, through the fault of their own wicked nature. Tim. What is meant here by Concupiscence? Silas. By Concupiscence is meant actual lusts or evil All naughty motions first & second with consent or without. desires both unvoluntary and voluntary. For it is plainly distinguished from sin (which is original Concupiscence) as fruit from the root. And (by all manner of Concupiscence) is meant all evil desires and motions of all kinds and sorts, either against holiness required in the first, or righteousness commanded in the second Table of the Law. Tim. Were not these in men before they knew the Commandment, seeing he saith they are wrought by it? Sil. Yes, these wicked motions are both in us, and are somewhat known of us before we have the knowledge of the commandment which forbids them: but they are not known 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 us in mind of? Sil. That if this happen to Paul, what may happen to us? The case of Paul is every man's case: for we are all by nature alike perverse; and our natural perverseness will be as ready upon the Doctrine of the Law, forbidding and condemning our lusts and inward evil motions, to break out and more to be enraged and increased by that which should do it good: which though we do not perceive till afterwards (as Paul did not) yet when it is perceived, it should move us to justify the law, and condemn ourselves after Paul's example. Tim. Is there any other Doctrine out of the former words? Silas. Yea, namely, that original Concupiscence is more than a defect of justice, as sickness 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 Law: for it cannot be said, that any are simple and altogether without the Law, seeing all men have the Law 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 attain the understanding of the Law. Secondly, men of years, which either do not at all consider it, or but slenderly. On the other side, they may be said to know the Law, which so know the true meaning, as therewithal they do think upon it so long, till they see & feel their sins, and the deep 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 whosoever do hear the Law and Gospel, without application to themselves for humbling and strengthening of them, it may be truly said, that they are without the word of God, whatsoever knowledge they get; as a man is without the Sun, without Riches, when he hath no use of them, though he have riches, etc. Tim. What is the use of this doctrine? Sylas. To reprove such as hear the word, and content themselves with some general confused knowledge, and not ponder it nor apply it to themselves, that they may be touched thoroughly with it: of these it is true which is written, They hear and do not understand, and they see & do not see; which is a most heavy judgement of GOD, and worse than famine, plague, and sword. Silas. What is the meaning of this, that he sayeth sin 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. lieth still, void of force and power as if it were dead; neither is it known to be so grievous as it is: for as a Dog which while he sleepeth, he seemeth to be dead, but if you awake him, he will fly in your throat: or as a body is said to be dead when it wants strength and moves 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 sense doth Paul say he was alive without the law? Sylas. Not that he lived indeed, but that he seemed to himself to live to godward, because he was not troubled, nor his conscience made afraid of God's justice and vengeance, till the law was well known unto him, and duly considered of him: which his case may be declared by the similitude of one who hath an enemy, and grows secure, because he is quiet and stirs not, thinking himself safe. So Paul while sin was not impelled and stirred by the law, took himself to be alive indeed, and out of all peril of perishing by eternal death. Tim. What is the instruction that is to be gathered from these words, being thus opened and expounded? Silas. In the person and case of Paul, we learn what is As in a kingdom which hath no law or King to go verne it, their crimes be held for no crimes, and rage without fear or dread, jud g. 17, 6. So it fareth with the conscience of a sinner, sin is quiet and lieth hid and unknown. the estate of all natural men while they are ignorant of, or duly regard not the law, so long they do little or nothing feel their sins, or fear their own damnation; but contrariwife judge themselves to be happy and alive, though they be dead and miserable. This their fearful estate, may be set forth unto us, by the comparison of one being sick near to death, yet complains not, but sayeth he is not sick, because he feels not his disease: even so it fareth with all unregenerate men, before they have the right understanding of the law, and of their sins and danger thereby, they take themselves to be in blessed case having their sins forgiven them, because they are blockish, without all true sense and feeling of their sins; which how dangeraus a case it is, may hereby be perceived. For as a man not feeling his sickness, neglecteth the means of health, and dies without remedy: so these not feeling their multitude of sins, do think that they are well already: therefore they never earnestly seek after Christ, but do perish in their senseless estate. And this is the condition of many thousands which do live in the Church of God. Tim. What is the profit to be made of this point of doctrine? Sylas. First, it may provoke such as neither felt the sting and force, nor feared the damnation of sin, to mistruit their own estate greatly, that they are not alive to God, howsoever it seems otherwise to them: for the reason why their conscience is quiet, and their minds at rest, as if they did live and were in bliss, it is, because sin is dead and quiet in them through their ignorance, or ill regard of the law. Secondly, that Christians must reck on it a great mercy of God, to have the law truly expounded, and wisely applied to themselves, that they may come to feel their sins and their own miserable condition, as they may be provoked by that means to seek a remedy. Lastly, Concio legis in Ecclesia necessaria, Piscator. such as are disquieted and vexed about their sins, through the threatenings of the law, are in better plight Gal. 3, 19 than many, which never knew what trouble of mind meant; because they are nearer unto Christ, than the other be. Tim. Now expound the other part of the ninth verse, and 〈◊〉 plainly what is meant by the commandment, and the words following? Silas. That commandment which forbiddeth lust or 〈◊〉 habuit, sed non prius in tellexit. Paroeus. all evil desires; which is said to come unto one, when it is rightly understood, without which the commandment is as it were absent from us, as the Sun when it shineth not: The coming of the commandment is the true sense, knowledge, & consideration of the law. also sin is said (to revive) when in stead of not stirring & raging, it doth move and trouble our minds to see and to feel it. For sin is never truly dead in any natural man, but counterfotly, and in seeming only, 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 us. Tim. What doth the Apostle mean in the beginning of the 10. verse, when he said, he died? Sylas. That is, while before he seemed to himself to Vivere mihi vi debar. August. In mea opinion. Paroeus. be alive, nor he saw himself to be under the wrath of God and eternal condemnation, through the breach of the law: hence came death (not from the law) as he showeth by his own example. Tim. What instruction have we from hence? Silas. This; that the law serveth to kill men, by showing As a lethargy is not deadly, if one be roused out of it: so sin stirred by the law hurts not the elect. and making them feel that they are dead and most wretched, by reason of their sins. Some are thus killed to destruction, as Cain, Esau, and judas, and such as wholly despair: Others are killed unto salvation, as Paul and such as by their despair are driven to Christ, when they are brought to see nothing in themselves, save matter of eternal misery, and be out of hope ever to be saved by any goodness or strength in themselves, this causeth them to look about for succour from elsewhere. DIAL. VII. Verses 10, 11. The same commandment which was ordained to life, was found to be unto me unto death. 11. For sin took occasion by the commandment and deceived me, and thereby slew me. Tim. WHat is the drift of this text? Sil. To prove that the law is not properly the cause of death but sin, verse 10. and withal to show how it is that sin did slay and kill Paul; namely by deceiving him, verse 11. he cleareth now the law from being cause os destruction, as before from being cause of sin. Tim. How is it proved that the law is not the cause of death and of God's wrath? Silas. Because on Gods part it was ordained unto this end, that it might give life; but sinful lusts stirred up in Paul, by occasion of the law deceived him, and by that deceiving, slew him spiritually: so sin is the proper cause, and by itself, 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 commandment is ordained to life? Silas. It teacheth what end and use there is of the law, in respect of it own nature: that is, if so it be observed, it doth give life eternal. For so it forbiddeth evil 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 live in them. Leuit. 18, 5. Indeed the Apostle saith Gal. 3, 21. That the law cannot give life. and Rom. 8, 3. that it is impossible for the law to give life. But the fault hereof is not in the nature of the law; which of itself is a word and oracle of life, like to the fountain whence it flowed; but in our weakness which cannot fulfil the perfect righteousness of the law: whence it is that it cannot give life, as the Sun cannot give light to him that hath no eyes to see it; nor Christ cannot give righteousness to him that hath no faith to receive it. Tim. How doth the Apostle mean that the commandment 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 understood it, made him perceive that having in it own nature a good use, even to give life, that accidentally and beside the nature of the law, it proved to him the cause of death; insomuch as by breaking it, he felt himself guilty of death and damnation. For the proper cause of death and damnation, it is sin or our natural Decepit lex 〈◊〉 〈◊〉 〈◊〉 do suavius 〈◊〉 〈◊〉 cupidita 〈◊〉 〈◊〉. corruption deceiving us, which abusing the ministry of the law, (by being stirred up by it the more) brings forth of it own nature properly, and by itself, death and damnation. Thus sin as the true cause, doth produce death, Paraeus. and the law occasionally doth produce it. Tim. Open this somewhat more plainly and fully unto us, how death comes of sin by the occasion of the law, and how sin deceived Paul the Apostle, being in his Pharisaisme? Sylas. Thus: when we begin to know the law rightly, we see and feel our sins which before we did not, and that thereby we are worthily adjudged to damnation in hell fire. This cannot be earnestly thought on, but that it will bring us to some taste of destruction, in which respect though we do live in our bodies, yet we are said to be slain by sin and to be dead. For as a malefactor condemned, who by fear & feeling of his death approaching (looking for it every minute with terror,) may be said to taste of death, and to die before he be dead: so it was with Paul, being unregenerate; and so it is with all the elect, when the law hath effectually convicted them of death through sin, they have a sense of death eternal, which breedeth great heaviness and disquietness in their minds. Tim. What instruction is to be gathered from hence? Silas. That there is none of years which are partakers of the life of Christ and of his righteousness, until by the preaching of the law, they have such a sense in regard of their sins, that they feel themselves dead: this is the course that God taketh with all his children to kill them, before he make them alive, to humble them in feeling of their own deadsick, and damnable estate, before he heal them and save them. The reason hereof is, because till men be brought to a through-sight & sense of their own dsmnation, they will never seek after Christ nor desire him: without which they can never find him nor have him: God having so ordained it, that by seeking we shall find him. Secondly, the health and salvation by Christ, becomes more sweet and precious to men that first have felt themselves lost and damned without him: as health is more pleasant after sickness, liberty after bond, plenty after scarcity, fair weather after foul, peace after war; therefore to have his grace highly esteemed, God useth to bring them very low that shall enjoy it. Tim. What is the use of this Doctrine? Sil. First, to stir up secure sinners, to labour much to be brought to the feeling of their own deserved damnation, that they may become capable of the grace of Christ unto salvation. Secondly, to comfort those which be humbled to Hell gates, in the sense of their sins seeing by this means God is a preparing of them for his Son, to become meet to be his members by faith. Lastly, to admonish such faithful Christians as have by the Law been brought to seel the death due to their sins, to be thankful in word and deed for such a delivereance. This is both the duty and testimony of a truly Rom. 7, 〈◊〉. delivered 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 own woeful damnation, due to their sins? Silas. It is no easy thing to get it, nor every sinner's case to come by it: yet I will commend unto the sinner (desirous to be humbled,) four looking-glasses, wherein if he use often and intentively to behold himself, he may haply through God's mercy attain his desire, to his everlastaing good. The first is adam's fall, wherein he 1. Glass. shall see not only himself deprived of all goodness and exposed to all sin and misery, but the whole race of mankind, Gen. 3. and all creatures in heaven and earth folded in gods Rom. 8, 2. fearful malediction and vengeance. The second is the 2. Glass. curse of the Law, in which he shall see God as a most terrible judge most severely denouncing unto his Creature (the work of his hands,) all the miseries of this life, bodily and spiritual, which are innumerable; separation in the end of life of the body from the soul, which is terrible; and after this life ended, everlasting destruction both of body and soul, which is most horrible: and all this even for the least transgression of his Law, Deut. 27, 26. The third is the estate of a damned man in Hell, 3. Glass. where he shall see a lively picture of misery itself, to with a man for sin chained up in a prison, where there is a continual night, and most lamentable roaring and outcries, having for his companions, the Devil and his Angels and the Reprobate, his tender flesh extremely pained in every joint and sinew, his soulc lying in unexpressible horror, filled with hatred of God, blasphemy, and despair, fretting and vexing not so much in the sense of present punishment, which yet is easeless and endless, as in remembrance of his exceeding loss, being cast out of God's kingdom, without hope of recovery. And here remember (I pray) that this woeful estate every one hath deserved a thousand ways. The fourth 4. Glass. and last, is the most bitter death and passion of our Lord jesus, wherein let him see and consider himself as principal debtor, and Christ, but as his surety suffering for his sin, even at the hands of his own vassals, the jews & Gentiles, most grievous tants, scorns, and reproaches most smartfull buffeting, whipping, crowning and piercing with thorns, spears, and nails, in his head, hands and feet (his most tender parts:) and at the hands of his angry revenging Father, receiving such invisible strokes in his soul, as drew from his body abundance of bloody sweat in the garden; and from his mouth a most doleful complaint and cry upon the Cross, My God my God, why hast thou forsaken me? here upon if a man will consider this deeply, that if God's wrath did lie so heavy upon Christ for sin imputed, who also had his divine power to uphold his manhood in suffering it, how heavy will it lie when it lighteth upon a mere man, and that for his own sin? This meditation may prevail much to bring down the stoutest and proudest heart and stomach that is, in the sight and feeling of his own misery, which by desert of sin is due to him in justice; or if this do it not, the case is very hard, for it is a sign of a full hard heart not to be touched with grief, for such grievous things as the only Son of God for our cause endured. Tim. Now that you have told us how the Law doth kill us by engendering in us a sense of God's wrath and eternal death; let me hear you declare unto me by what means sin did kill Paul? Silas. Sin deceived him, and so slew him: deceitful Text. sin killed him. Tim. What is the instruction from hence? Silas. That sin is a deceitful thing may appear by these three ways: First, by the testimony of Scripture By authority. as Heb. 3, 12, 13. Take heed lest any of you be hardened through the deceitfulness of sin: also in Ephe. 4, 22. the lusts of sin are called deceivable lusts: now whatsoever God saith is deceitful, must needs be so, for he cannot lie. Secondly, by the example first of Paul, confessing that sin deceived him, he being very wise, learned, Example. and heedful. Secondly, of Peter, who was deceived by his sinful presumption. Thirdly, of Solomon and David, by incontinency. Fourthly, of judas, who was deceived by covetousness. Lastly of Herod by pride. Thirdly, by reason because it is the brood of the Devil, Reason. that old Serpent, full of subtlety, who deceived the whole world by his guile and craft: the Child being like his father, such dam such brood. Second reason: sin is in quality contrary to holiness, therefore as holiness hath sincerity and truth, so sin hath deceit and guile annexed to it. Lastly, seeing it makes our hearts deceitful, therefore itself must needs be full of deceit. For that which maketh a thing to be such, itself is more such. Quod facit tale, id est magis tale. Aristot. Tim. What hurt and danger is there in being deceived? Silas. From this deceit of sin, springs hardness of heart, and spiritual deadness, Heb. 3, 13. And after this there follows eternal death, without the mercies of God, and great repentance. Sil. Are all men deceived alike? Silas. No, the wicked are deceived wholly & willingly, and unto their destruction. The elect in some things are deceived by sin, even after calling, but never wholly and finally. Tim. After what sort and ways doth sin deceive us? Silas. First, by making men think that they are alive and happy, when they are dead and miserable through sin. Secondly, by causing them to neglect their inward thoughts and lusts, resting in outward obedience only, as if that were enough, and could justify them. Thirdly, by insinuating itself into their hearts, becoming more pleasant and delightful to them; by the prohibitions of the Law, forbidding and condemning it. By these three ways especially, was Paul deceived with sin. Fourthly, by blinding our judgement, by putting out the eyes of our mind, that we should not be able to see it to be a sin in ourselves, 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 general. As the covetous, proud, malicious, will condemn covetousness, pride, hatred in general, yet perceive not that their own actions savour of these vices Fiftly, sin persuades men, that the things which the law forbids are good & commodious for them; as some kind oflyes, and some little breaking of the Saboth, and usury & such like sin, doth often put on the name and countenance of virtue; as pride of cleanliness, niggardness of thrift, great swearing and revenge of manhood & courage, etc. seventhly, it turneth away our thoughts from thinking earnestly upon the punishment due to sin. Eightly, when we do any good, it maketh us ascribe it to ourselves, and to think that we have kept the Law. Ninthly, our sinful Nature frames itself glad to hear the Law, & yet continually draws from the obedience of it. Lastly, it persuadeth us, that there is more ease & pleasure in following our lusts, then in obeying Gods Law. There be other 〈◊〉 innumerable, whereby sin useth to deceive men, yet these be common and most dangerous, which I have named. Tim. What profit is to he made of this doctrine? Silas It reproves such as are ignorant of the Nature of sin, not so much as knowing that it is deceitful. Also, such as knowing this, yet suspect it not, but are secure; not providing and arming themselves against the slights of sin. Secondly, it teacheth all men what need they have of wisdom and wariness, and all good circumspection, considering what a deceitful enemy they have within their own bosom, and how many wisemen have been deceived; and how easy a thing it is to be deceived, and what danger it is to be deceived: therefore watch, take heed, and pray continually. DIAL. VIII. Verse 12. Wherefore the Law is holy, and that commandment is holy, and just, and good. Tim. WHat is the Sum of these words? Silas. A conclusion of the things said before, con Cum lex neque gignit peccatn, ncque mortem, sed peccatum inhabitans, sequitur eam non essedamnandam cluding the Law not to be the cause of sin, 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 howsoever it doth detect & show sin, and doth irritate & increase it in natural men, yet the fault is not in the law which is just, but in ourselves which abuse it. Now, whatsoever is the cause of sin, must needs be itself sinful and unjust. Therefore a Law just and holy, cannot beget sin which is filthy. Tim. What Law and commandment doth he mean here in this Text? Silas. He meaneth the moral Law delivered by Moses unto the people; and by commandment must be meant that commandment which forbiddeth Lust, and condemns it as sin. The reason why he mentioneth both Law and Commandment, is to show that these properties here named, do agree to the whole Law, & to every part of it. For, if the Law be holy, it doth follow necessarily, that every commandment is so; and on the contrary, if any one commandment be holy, just, and good, the whole law must be so. The reason why he singled out that commandment which forbids Lust, is because it needed clearing. And hereunto our Apostle borroweth these properties of the Law from Psal. 19, 7, 8 9 where it is written, that the Law of God is undefiled, his testimonies pure, his judgements righteous, etc. Tim. What is meant here by holy, and in what respect is the Law called holy? Sil. By holy is meant that which is pure and undefiled Holy. seucred from all pollution of falsehood, lies, sins, and errors. Lex sancta, justa, bona ratione authoris, & doctrine, & effectorum. Paraeus. To which purpose it is likened to silver tried in the fire seven times, Psa. 12. 6. and to the light of the Sun, Ps. 119. The respects for which it is called holy be five. 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 aims 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 sense and respect is the Law called Just and Good? Silas. It is called Just, first, because it is righteous, having Iust. in it no wrong or iniquity. Secondly, it teacheth just things. Thirdly, it proceedeth from a just God. 4. It is able to justify such as perfectly keep it. Fiftly, it justly denounceth death to them that break it. Also, it is called Good. good: First, because it liketh, alloweth, and beareth with no evil. Secondly, it she weth us every 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 holiness towards God is taught in the first Table of the Law; Just, because justice towards our Neighbour is taught in the second Table; and because the good and perfect way is taught in both the Tables; as also, God the chief good, who and what he is, and what he willeth. Tim. What is the use and profit we are to make unto ourselves, from these properties of the Law? Sil. Very many and manifold. First, it sharply reproveth them which think or speak reproachfullie of the Doctrine of Gods Law. Secondly, it doth admonish us with delight, reverence, and love to think and speak, to read and hear it, being so highly praised of Gods own mouth. Thirdly, it proves the Scripture of the Law to be inspired of God, whose Image it bears being like himself, in his most glorious properties. Fourthly, Deut 4, 8, 5. it commendeth to us, the great mercy of God, & sets forth the great dignity of his people, in having a Law so holy and just given unto them. Fiftly, it encourageth all Christians to be very studious in the Law, to learn it, and carefully to practise it, being a rule so right & pure. Sixtly, it bewrayeth what a filthy and foul thing sin is, that is contrary unto so holy a Law. seventhly, it informs all men, that they ought to bear with, and to brook the severe Discipline of the Law, because it is good and just. Eightly, hereby all men must be warned to stand with God's Law against their dearest lusts, to condemn whatsoever the Law condemneth, and to praise whatsoever the law praiseth. Ninthly, here is a pattern for Teachers, how to frame their Doctrine, to see that it be holy, just, and good; aswell as for hearers how to frame their conversation, to look to it, that it be such as the Law is; for till it be such, it is never holy & just. Tenthly, that we must have in honour and estimation, not only the word of the Law, but every portion of it, it being throughout like itself. Lastly, we see here what to judge of the Gospel, namely, that it is a Doctrine full of goodness, justice, and holiness, worthy of all love and obedience. For if the Law be holy, sure the Gospel is no less. For it is from the same Author, penned by as holy instruments and Secretaries, containing matter most Divine and holy, even redemption by Christ; and not only tending unto, but serving to make us holy, effecting it in us; being the power of God to salvation, & so to Sanctification, which is one part of Salvation, as justification is the other, which we attain by the Gospel only, Rom. 1, 16, 17. DIAL. IX. Verse 13. Was that than which is good made death unto me? God forbid. For sin, that it might appear sin, wrought death in me by that which is good, that sin might be out of measure sinful, by the commandment. Tim. WHat is the drift of this Text? Silas. To clear the Law from a new slander, which might by cavillers be cast upon it. The flaunder was, that Paul in his Doctrine did make the Law a very pestilent thing, the very cause of death to himself, whom it had slain, verse 8. The which slander he doth wipe away, and discharge himself of it thus: First by denying it [God forbid.] Secondly, by turning the blame of death upon sin [For Sinne.] As if he should say, it is not the Law which is made death, but it is sin which begets death. Thirdly, he proves by reason, that the Law cannot be the cause of death, for that it is spiritual (that is) ordering or framing a man to spiritual obedience, & to live conformably unto God; which if any could do, they should not die, but become spiritual and live for ever: therefore in itself it must needs be an holy and a good thing. Tim. What learn we out of the Objection? Silas. First, that a malicious Caviller, will never make an end of objecting against the truth, an unsanctified wit is ever unsatiable. Such as inquire and object soberly, out of a desire to learn, will soon receive satisfaction: but wanton wits, and contradicting spirits, delight in crossing the truth. Therefore their error being plainly showed them, they are to be left, lest we cast Pearls before Swine. Secondly, that the Doctrine of the Gospel, doth lie open unto many slanders of wicked men, who because they will not believe sound Doctrine and obey it, therefore they are justly given over to the spirit of calumniation; against such men must be armed. Thirdly, it behoveth the Ministers of Christ, not only to lay down their Doctrine sound and plainly; but wisely to foresee what accusations may be brought in against it, and how to remove them; for as they may assure themselves that Satan will sift all the corners of his wit, to devise slanders against the truth; so it behoveth them to be prudent, to forecast and prevent it. Tim. What are we to learn out of the first part of Paul's 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 upon him, because the discredit of a Teacher in matter of Doctrine, is the endangering of the souls of the hearer. For, who will give credit unto us, if it should be blown abroad and believed, that we had taught poisonful and unsound things? Tim. What is the use of this point? Silas. First, it reproveth such as put them up, & pass by such slanders lightly, as the betrayers of the salvation of their flock. Secondly, it reproveth those that put them out, and be Authors of them, as being the procurers (as much as lies in them of other men's destruction. Thirdly, it admonisheth all to beware how they father any false Doctrine upon the Ministers of Christ, seeing the hurt reacheth to them and others. Tim What is the second part of Paul's answer? Sil. That sin wrought deatl in him through that which is good (to wit the law,) the meaning whereof is twofold. First, that his sin the more the law forbid it, the more it did rise up against the law, and so wrapped himself more deeply in death and damnation; as an untained Horse, the more he is kerbed, the more he rageth. Secondly, the law showed him his sin and made him feel it, and that by the desert of it, he was under God's wrath adjudged to hell fire; upon the apprehension and taste whereof, his heart was smitten with deadly heaviness. It fareth with him, as with a man condemned to die, and respited two or three days, he feels death every hour though he be alive: So Paul being under eternal death through sin, and made by the law to see and feel somuch, he was by this means as a slain and dead man; as one that hath the axe over his neck, and every moment looks for the mortal blow. Tim. At what time was it, that sin through the law had wrought this death in him, seeing it is plain by Scripture, that while he was a Pharisy, he was far from thinking himself in any such woeful and deadly estate: because it is witnessed of him, that he lived unblamably. Phil. 3. 6. keeping a good conscience, Acts 23, 1. profiting in the religion of the jews above his fellows. Gal. 1, 14. In somuch that he rather took himself to be just by the keeping of the law, them feared death by the breaking of it: therefore show me at what time it was, that the law wrought in him this feeling of death, by reason of his transgressions against it? Sylas. This happened unto him (upon all presumptions) even a little afore his conversion, after that Christ had met him in the way as he went to Damascus, and had begun to humble him by terrible actions, words, and sights, committing Acts 9 2, 3, 4. him over for further direction unto Ananias. By whose ministry he was brought and made to see two things (amongst many others.) First, that the good works which he did before his conversion, they did not proceed from faith and charity, and therefore in the sight of God, they were no better than sins. Secondly, he was instructed to know the meaning of that commandment, which forbiddeth lust; to wit, that all sudden motions and desires of the mind, deserve damnation in strictness of justice: now being made to perceive this, that his best righteousness was but iniquity with God, and that his heart had been full of evil affections and motions in the sight of God; howsoever his life had been without blame in the sight of men: these things (I say) being believed and eainestly thought of, with application to himself, of the threatenings of the law, against his inward and secret corruptions and hypocrisy, brought him to see and feel himself to be in the case of a felon condemned to die, even a most miserable and dead man, without the grace of God in jesus Christ; this was the beginning of his conversion. Tim. Tell us now what instructions we are to gather from all this? Silas. Two, first that it is a man's own sin which produceth and begetteth his death, the law only showeth a man his sin, convict him of it, and maketh him feel himself guilty of death; provoking him by his own fault, to do that which shall more deserve condemnation. For as an earthly King hearing of some subjects apt to mutiny and rebellion, gives his commandment to them to forbear assembling, to wear no weapons upon pain of death; hereby they are made the more rumultuous, are apprehended, convicted as guilty of the breach of the King's edict, and therefore executed, whereof their rebellious mind is the proper cause, the king's commandment only an accidental cause: so it is with the law, it is but the accidental cause of our destruction, which properly cometh from our sins. Secondly, we are taught, that whosoever God meaneth to bring to his Son Christ, to enjoy his righteousness and life, they must feel their own death denounced by the law against the desert of their sins; for howsoever there were in Paul's conversion somethings extraordinary, yet this is ordinary to him with other elect sinners. First, to be killed by the law in the sense of their sins and damnation, ere they be made alive by the grace of the Gospel. Tim. Whereto serveth this? Silas. First, to comfort them which have got a taste of their own destruction, and are troubled and humbled by it; such are in a good way to Christ, as a corrosive or potion when it smarts, works a good sign. Secondly, it serveth sharply to reprove such as are forward to draw the promises of life unto themselves, before the law hath slain and wrought a sense of death in them: it is all one, as if they would have their wound or sore healed without launching, their disease or sickness cured without physic. Tim. We have heard that not the law but sin being irritated by the law, works death: what would the Apostle have us to learn by that? Sylas. That it brings to open knowledge the malice of our natural sin and pravity, which consists herein; in that it doth abuse perniciously such a good thing as the law is, to the increasing of sin, and to the working of death. This may be set forth by the comparison of such stubborn diseases, as are made the worse by such remedies as are applied to heal them: even such a vile thing sin is, which taketh occasion to break out more vehemently by that means, which was given to restrain it. And it is in this sense said of sin, that it is made by the law out of measure sinful: partly, because by the knowledge of the law, sin which was hid before, doth now show itself to be more grievous; and partly because by the restraint of the law, it doth rage more unmeasurably. Tim. What use is to be made of this truth? Sil. First, to be humbled considering that we carry such a poysoufull thing in our own bosom. Secondly to be very watchful over our own heart, taking diligent heed unto it, lest the inbred venoune break out. Thirdly, to 〈◊〉 us to pray unto God in hearing the Law, that our vicious nature abuse it or to the waxing worse thereby. Lastly, tobe thankful 〈◊〉 〈◊〉 Christ, by whose sovereign grace this malady is begun to be cured in us, and shall be perfectly healed at the time of our dissolution by death. Hitherto we have seen three excellent uses of the Law: first, discovery of sin; secondly life and blessedness if it be obeyed, also death if it be disobeyed; thirdly irritation and increasing of sin and of destruction: this happeneth accidentally, and is not of the Law itself, as the two former. DIAL. X. Verse 14. For we know the Law is Spiritual. Tim. WHat doth this Text contain, or whereunto tendeth it? Sylas. A reason for to prove why it is not to be reckoned as a fault in the law, if upon the knowledge thereof, there The Law would free us from death. Thence called a quickening Spirit. follows death; because the law is spiritual, but the Spirit is properly the cause of life; and therefore it cannot be properly the cause of death for one and the same efficient cause, cannot by itself produce two contrary effects, unless it be in respect of a subject diversly affected, as the Sun hardeneth clay and softeneth wax. Tim. In what meaning is the Law called spiritual? Silas. First, because it is not given by men, but God himself by his Spirit was the inditer of it. Secondly, In respect of Author. because it reacheth not to the outward man only, but Of manner. to the most inward motions of our mind and will, requiring Of obedience obedience from our very spirits and thoughts, yea requiring a spirutually even a perfect and Angelical obedience in soul and body. Thirdly, because this inward Of the end to teach us 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 spiritual. But this property of (Spiritual) cannot be affirmed of the whole law. For the ceremonial law stood in bodily rites. The judicial law did respect outward acts. Therefore it is meant only of the moral law Lex ordinat hominem ad spiritualem obedientiam. the ten Commandments, of which it may be affirmed that every Commandment of it is spiritual, striking at the root, and piercing even the very soul 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 ourselves from hence, that God's Law is spiritual? Silas. First, here we learn a difference between the civil laws of men, and the laws of God; the former take no knowledge of thoughts, except they be uttered in words and acts, the latter doth. Secondly, one may keep all the laws of men, and yet be a very vicious and wicked person, whereas God's law teacheth to follow all virtue, and to shun all vice. Thirdly, it is not enough to conform a man's self to Gods own law, namely, in outward actions only, without internal obedience. Fourthly, it reproves such as thought the Law of Moses to require no more then external duties: as the pharisees expounded the Law. See Math. 5. Fifthly, it proves to us, that the Law is unpossible to be kept of us, who cannot in this flesh attain such exact purity; Indeed we should be spiritual and free from death, it we would do the Law. and so reproves the Papists, who teach that we may merit by works, and do more than the Law commands, cven works supererogatory. Sixtly, it helps to understand the true meaning of the Law, that in the forbidding or commanding of outward works evil or good, God forbids and commands the very first thoughts and desires of those works. seventhly, it doth admonish all men as they would please God, to have more care about the ordering of the inward motions, then of the outward actions. Lastly, it must warn us with earnest prayer to crave help of God, to strengthen us by his Spirit to give obedience to the Law, in some measure of truth and sincerity. Tim. What learn we by this, that the Apostle saith we know that the Law is spiritual? Silas. It teacheth us that this doctrine was not uncertain and doubtful, but well and publicly understood and known in the Church only. Secondly, it reproveth such as live in ignorance of the nature of the Law, which is a dangerous thing; for it causeth men to rest content with outward civility, and honesty of manners, with neglect of the inward reformation of the heart; Law is a rule of spiritual holiness. which is the main duty of a Christian: as appeareth in the example of pharisees, Mat. 23, throughout. Whereas Christians must exceed the righteousness of Scribes and pharisees, Math, 5, 20. and imitate Zachary and Elizabeth, Luke, 1, 6. DIAL. XI. Verse 14. But I am carnal, sold under sin. Tim. WHat is the drift and purpose of this Scripture? Silas. In these words the Apostle doth confess and A transition to the third part of the Chapter. bewail his remaining natural corruption, and so maketh an entrance into the description of the fight and combat between the flesh and the Spirire, which he very notably setteth forth in his own person, unto the end of the Chapter. For having opened the estate of all men, jew and Gentile, under the guiding of sin without Christ, Chapter. 1, 2. and secondly their estate under the grace of redemption by Christ, being justified by faith they have peace with God, Chapter 3, 4, 5. and thirdly, their estate by grace of sanctification or regeneration, opened in Chap. 6. the justified by faith are freed from the dominion of sin, as well as from the guilt thereof: Now in Paul now speaks no more in time past, I have, but I am. the end of this 7. Chapter, what weakness and disficulties are in this estate of sanctification, how tough and dangerous a conflict with sin, regenerate men have, is most huely set forth in Paul's own example, being a regenerate person; hereupon he now speaks of himself in the present time. Tim. But doth Paul speak thus of himself as he was aregenerate man? Sil. * Vocibus Apostoli sunt gemitus sanctorum, pugnantium contra carnales concupiscentias. August. He doth so: he doth now speak of himself as he was an Apostle & regenerate, not as he was a Pharisie & unregenerate. 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 carnal sold under sin. Tim. But Paul as he was an Apostle was holy, being sanctified by the Spirit, and therefore spiritual, not carnal. Paul was partly spiritual, partly carnal, even after new birth. Sil. It is true, being converted and made an Apostle, he was spiritual and holy, yet not simply and absolutely so; but in part only and unperfectly, having still some sinful corruption sticking in him, which did fight against the divine Law, as he afterwards speaketh of himself, verse 17, 18. and 22, 23. where he distinguisheth between the flesh or sin, and himself as he was renewed. Tim. What then is the sum 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 sin, which violently resisted the Law, so as he could not attain that perfect integrity and uprightness, or spirituality, as I may so speak, taught in the law, but was forced against his own will often to do against the Law, and to obey the lusts of sin. The conceit of Origen is strange and false, as if Paul in the person of a natural man did only express the battle of reason and appetite. Tim. What are we to learn out of this free and frank confession that Paul maketh of his own vicious naughtiness? Sil. First, that it is a good fruit and sure note of a regenerate person, unfeignedly and ingeniously to confess their sinful infirmities, wherein there is a great difference between the child of God, and those that be but hypocrites: for an hypocrite doth commonly deny, defend, or extenuate his sin, or confesseth it more out of the fear of punishment, then for the grief of the offence, or out of hope of pardon: but the Children of God do the quite contrary, for they freely accuse themselves out of a loathing of their sins, with trust of the forgiveness of it by Christ. Tim. What reason moveth them thus to do? Silas. First, because it is the high and ready way to pardon, the promise whereof is made only to a faithful and sound confession, 1 john 1, 9 Secondly, because this kind of confession is both grateful to God, in that it is commanded of him, and doth render unto him his due praise. Thirdly, it is a true testimony and mark, that our repentance is not counterfeit, and hypocritical, but hearty As Solomon and before him his Father David did. Psal. 〈◊〉. and sincere, because we are contented to ashame and abase ourselves, that we may give God the glory, and the Church a good example. Lastly, because it brings true peace unto the conscience of a sinner: These reasons and grounds are sufficient to move the children of God, even openly and publicly to accuse themselves when need requires; as appears in the example of this our Apostle, who to the end he might yield due praise to God and to his law, and give unto the faithful an example of true humiliation, doth in this place publicly accuse himself of sinful corruption, and of bondage to sin in part: for as he doth here accuse himself generally of sin, so he doth elsewhere charge himself with sundry special foul vices by name, see 1 Tim. 1, 13. The like did David and Solomon, and Peter, and innumerable others, whereof mention is made in Sacred story. Tim. What profit are we to make of this point? Sylas. First, it ministereth great comfort to such as having and feeling their sin, are ready in uprightness to accuse and condemn themselves before God and men, as need requires; for it declares them to be the new-born children of God, because none save they can do this. Secondly, it instructeth all Christians as they tender God's glory, or their own Salvation, frankly to confess those their sins with their mouths, of which they have a sense in their hearts, and a check in their conscience. Thirdly, it affords sharp reproof unto such as deny their sins, or confess them constrainedly, for this argueth that they are yet in the power of sin, servants to their lusts, void of the Spirit of grace, wherewith the Children of God are led; and utterly careless both of God's glory & their own good and other men's, whom by the example of their humility they might edify. Tim. What other things do we learn from this confession? Silas. That in all true repentance, original and birth-sin, is ever to be bewailed, felt, and confessed. Psal. 51 4. 5. The reason is, because the flesh or birth-sin, being the root of all other sins, he cannot be thought to repent of any sin, that doth not repent and loath this. Tim. What is the use of this point? Silas. It warneth us in all our repentance, to look back to the fountain, to wit, corruption of nature. Secondly, it ptoves their repentance to be feigned, who never complain of this, with a truly humbled heart, either they be ignorant or careless of this soul spot, and so unrepentant. Tim. Having spoken generally of the whole verse, tell us now what be the parts of this confession? Silas. Two; first, he confesseth himself to be carnal. Secondly, that he is the servant and bondman of sin, (sold under sin.) Tim. In what respects doth the Apostle call himself carnal? Paulus de se loquitur in proescnti absque fictione, ucls prosopopoeia: scd ingenue ex sensu infirmitatis suoe. Silas. In two respects; first, because he was so by nature, being borne of flesh, infected with original sin and corruption, even from his birth. Secondly, in respect of carna, infirmities, which did still cleave unto him, even after his ewe birth, as ignorance, unbelief, doubting, pride, vain glory and hypocrisy, and lusts of all sorts, which troubled continually the Apostle, even in this his estate of regeneration. Tim. But how may it be that a man should be at once, both regenerate and carnal? Sil. Men in Scripture are called carnal in a double sense. First, the children of this world, mere natural men, are called carnal absolutely because they are in the flesh, and walk after the flesh, savouring the things of the flesh, being wholly carnal and sinful in all their ways, serning divers lusts and pleasures. Secondly, the children of God being renewed by the Spirit, are called carnal after a sort, either comparatively, because they have more flesh and corruption than 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 have not the Spirit and grace, without evil concupiscence and lusts, as Paul was, Rom. 7, 22. Tim. In what meaning is it said, that he was sold under sin? Sylas. That he was captive to sin under the power of it, as a servant or slave 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, whom they may use as slaves at their will. Into this bondage we come two ways. First, by nature being borne such. Secondly, by election and choice, willingly yielding ourselves under this dominion of sin: every mere man is the servant of sin both these ways, being 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 sin, voluntary as in Ahab, who sold himself to do cull in the sight of the Lord: Such a bondman was Paul before his conversion in all things, and readily obeying sin. And unuoluntary, when one sometime obeys the will of this tyrant sin, but it is unwillingly. Such a bondman was Paul, in the estate of regeneration; also all other Saints; for as a bondman is often compelled of his master to that he would not so Paul by sin was drawn to many things he allowed not, as himself expounds it in the words following. Tim. Now show us for what purposes God doth still keep his children in bondage, seeing he could at once have given the 〈◊〉 perfect liberty? Sil. First, for abating their pride. Secondly, for stirring us up to fervent prayer. Thirdly, for keeping us from sloathsulnesse, having such an enemy within us. Fourthly, for manifesting God's power in upholding us. Lastly, for exercising mutual charity and compassion in bearing, and forgiving and pitying, comforting and strengthening one another. Tim. Now show us what profit we are to make by the consideration of these things? Sylas. First, all God's children must take knowledge of their estate, that though they are regenerate, yet they are still carnal, sold under sin, both in regard of original sin, and actual infirmities. Secondly, let them continually make faithful prayers unto God for the aid of his grace, for to master the flesh. Thirdly, it behoveth them to be watchful, not only having such an enemy as sin in their own bosom, but through sin the devil ready to mingle himself with all their thoughts. Fourthly, let every man suspect every thing that cometh of himself, lest it smell and relish of the flesh; not easily approving aught that is pleasing unto him without serious and narrow examination. Fiftly, whensoever we are afflicted, let us know that there may be just cause given by us, though we cannot see it; and therefore forbear to complain of God. Sixtly, seeing regenerate men are so bound to sin, that they cannot use that liberty of will which they have by grace, how much less is there any power of free will in men unregenerate? Lastly, let the remembrance of our woeful captivity, cause us to strlue and sigh after perfect liberty: and in the mean space to walk watchfully and humbly, both before God and men, and in our own eyes: for we are like to captives which after hard bondage have some liberty, yet in sign of captivity, carry an iron chain or a fetter to clog them: so are Gods best children freed, as they bear still the clog and chain of corruption for their better humbling and continual exercise. DIAL. III. Verse 15. For I allow not that which I do; for what I would 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 own Sighs & complaints of troubled sinners, can hardly be brought in order: yet Paul is not without Method. person to describe and set forth the spiritual combat and strife which is in every regenerate man between corruption and grace; the which he setteth forth by rehearsing three sharp assaults (like three strong fits of an Ague) which his flesh and corruption did make against his mind, being renewed by the Spirit. The first assault, is, that he found in himself two contrary grounds of his actions, to wit; Original sin, still abiding in his nature, and his regenerate will wrestling like the two twins in Rebeccaes womb; the one made him hate God, and do that which is evil; the other, caused him to hate evil, and to will that which is good, unto 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 he felt two contrary Laws enforcing him; the one, unto holiness and life, the other, unto sin and death, Verse 21, 22, 23. Tim. Tell us now what is the Sum of this present Text? Silas. Thus much: that though his heart being renewed, did abhor all evil, and approve good things only, yet through sin dwelling in him, he was violently drawn to those evil things which he abhorred, & from those good things which he allowed, which proves his former complaint to be true; for he did things quite contrary to his judgement 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 between his will, being good by grace, and his nature remaining corrupt, in the 15. verse. Secondly, he doth more particularly and distinctly, lay down both the parts and members of this strife, in verses 16, 17. Tim. Now come to expound the words, and tell us what is here meant by allowing, [I allow not.] Silas. The word in the Original Text is [I know not,] Id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. which signifieth not only thus much, I allow not, or approve not, but I hate, abhor; and condemn, as it is expounded in this verse [But what I hate.] Tim. What doth he understand by [That which I do?] Silas. Not a wicked life, or any sin willingly committed and done wilfully against Conscience; for Paul being converted, neither did nor could do so: but he meaneth first sinful thoughts and motions swerving from the Law of God, or defect in his love towards God and men. Secondly, sinful affections, as anger, envy, pride, Psal 10, 12. 130, 3. and such like. Lastly, some things done in outward actions, repugnant to Gods will and his own. Tim. But under these words [That which I do,] may we not comprehend crimes & notorious sins? Silas. We may: if so be we will take Paul generally to speak of all regenerate men, whereof many through frailty take gross falls even after their calling, as it is to be seen in the example of David, Peter, and other of the Saines: but we cannot so expound it, if it be limited to Phil. 3, 17. Paul, who lived unblaincably when he was a Pharisic; therefore much more unrebukcable now, being an Apostle, Acts 24, 16. He is set forth as an example unto the Saints, of an holy unreprovable life. Tim. What Instructions do ye gather from the words thus expounded? Silas. First the Children of God in their regeneration do not receive fullness of grace to do well. For than 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 evil, and leaving good undone. Tim. What use is to be made of this instruction? Sil. First, it doth reprove such as do hold, that the regenerate in this life cannot sin, as Familists. Secondly, it admonisheth all men to find out and acknowledge their imperfections with grief, and to strive towards perfection. Lastly, it doth serve to comfort such, as do labour under sinful infirmities and defects. For this was the Apostles case. How much less marvel, if it prove so with others inferior to him. Tim. What other instruction ariseth out of these words? Silas. That it is a good sign of a regenerate man, when not only conscience checketh, and judgement disliketh, but his heart dissalloweth and is displeased with the evil he doth; because this bewrayeth, that they are not wholly under the power of original sin, but have another beginning and ground of their actions, even grace and the holy Spirit of God, from whence comes that hatred of evil, and desire of good. Tim. What use are we to make of this second instruction? Silas. First, it proves them to be mere natural & unregenerate men, who do allow and be pleased with their sins that be in themselves and in others. Secondly, it admonisheth the godly of their duty, which is not to allow, but with hatred to condemn every sinful thing in themselves, even to the least motion and lust, not at any hand after it is known bearing with it, but stirring up 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 never so given over, as to sin with their whole will, because this is true of them all, that they allow not the evil which they do: so that in all their evils and sins, there is some striving in their will against them though it be but faintly and in great feebleness, as it happeneth in great tentation. Tim. Show us now by what reason the Apostle proves this proposition, that he allowed not what he did? Silas. By this reason, because both in the leaving undone good, and in the doing of evil, he offended not willingly, but with a detestation and loathing. For the evil which he did was hateful to him, and his will was to do the good he could not do; not that Paul was compelled unto evil, but that he 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 learn that the godly cannot do all the good they would, because sin hindereth them; and secondly, that they cannot do all the evil as their lusts would, because they have grace to hate and resist evil. For the Spirit lusts against the flesh. as the flesh doth lust against the Spirit. Gal. 5. 17. Observe further out of this whole verse, that it is far from the godly to excuse, extenuate, and cloak their sin; they abhor it and that out of a reverence toward the law, unto which their sin is contrary: again, in holy persons there be beginnings of their doings, one whereby they will good, and will not evil, called the innerman, law of the mind, Spirit, etc. the other whereby they are drawn from good unto evil. DIAL. XII. Verse 16. If I do then that which I would not, I consent to the Law that it is good. Tim. WHat doth this Text contain? Silas. Two inferences & conclusions which If I do what I would not, than I consent to the Law that it is good, but the former is nue, therefore the latter. do arise from the former strife between original sin and Paul's renewed mind. The first is out of the 16. verse, the sum and effect whereof is this, that there was a good agreement and consent between the heart of Paul being renewed, and God's law; seeing he abhorred the evil which was done by him, being contrary to the Law. The second conclusion is contained in the 17. verse, the effect and sum whereof is this, If I abhor the sin which I do, than I being renewed do it not, but that sinful corruption that dwells and sticks in my nature, doth it. Tim. What is meant by that which Paul did do, and would not have done? Silas. Some evil thing forbid in the law of God, which though he hated, yet corruption wrested it from him, whereof he inferreth that so far forth as he was regenerate, he did approve God's law to be good and holy. For whosoever hates an evil in this respect that the law forbids it, and loves a good thing in this respect that the law commands it, he must needs have some thing in him that doth allow the law, and consent to it to be good, howsoever he do the evil he hates, and cannot do the good he would, Tim. What instruction will arise from hence? Silas. That it is a true and certain mark of a man grafted into Christ, and regenerate by his Spirit, to consent unto the Law; when his sins can displease him because they are against the law, and good duties are loved and therefore performed, because God's law requires them: the reason is because none can consent to the law of God and allow of it, save such as are borne anew of God, whose law it is. Tim. How is it written then that the Gentiles do by nature the things contained in the Law, Rom. 2, 14? Silas. That place is to be understood of precepts and rules given forth for policy, and government of Cities. For which purposes the very Heathen forbid vices and command honest things pertaining to civil life: and not of their daily conversation, wherein they were great sinners, either openly, or secretly, as Paul accusech them before, Chapters, 1, 2. Besides in their common life they did some good things, and eschewed some evil, out of vainglory to get praise of men. Tim. But Esau and Cain were displeased with the evils they did against the Law, and yet were no regenerate men. Sil. It is true, they were displeased for their sins, not for that they allowed God's law, which condemned their sins; but because they begun to feel the discommodities and calamities of their sins, and did fear further destruction. Secondly, they were so displeased with the evils they did against the law, that they had no care to do the good commanded in the law, as regenerate men have; and that out of conscience and obedience of the law, and in one thing as well as in another. Tim. But Herod was not only displeased, but he did good things. Mark 6, 20. Silas. Herod was indeed displeased with his sins, because Mark 20, 6. he feared the punishment, and not because the law forbade it; for than he would have put away Herodias his brother's wife, & have repent of that main and gross sin. Secondly, though he did good things, yet not thoroughly: for when the text sayeth, (he did many things) it implies that he neglected other things which were as needful to be done as those which he did: whereas the regenerate that consenteth to the law, doth hate, and repent of one sin as well as another, and allow one duty as well another, though they perfectly never leave any sin nor do any duty. Tim. Yet it is reported of this Paul, that when he was a Pharisy and unregenerate, he was conversant in all the righteousness of the law without rebuke? Silas. All this is true, and yet did not he then consent to the law of God that it was good. First, because his conversation was unrebukable outwardly & before men alone, his lusts and inward motions being vicious and sinful before God. Secondly, the fear of men or the fear of punishment from God, or both (and not the love of the law) might and did move him to be outwardly righteous. Lastly, he was not stirred up to the works which he did by faith and charity, either towards GOD or man. All things are quite contrary in the regenerate, who content to the law of God both outwardly and inwardly, and have a pure heart cleansed by faith, the ground and foundation of all that good they do. Tim. Yea, but even regenerate men they do many evil things, quite contrary to the law, and do leave undone sundry good things enjoined in the law, and in those things which they do best, they come short to the perfection of the law: how do they then consent to the law? Sil. Yes, all this may be and stand very well together, if men consider his conclusion set down in the next verse; which is, that Paul as he was renewed, so far his mind, his will, his affections, did all allow the whole law; and the evils which he did, he was violently drawn unto them by original sin, which still remained in him. Tim. Show us then when it may be said of a man, that he consents to the law? Sylas. When he is so affected to the law, as David 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. Now declare unto us what profit we are to make of this doctrine? Silas. First, we have from hence a notable difference between the godly and the ungodly, the sincere Christian and the hypocrite: for the ungodly man and the hypocrite, when he doth any good or eschew any evil, it is not from the heart, because the law commands it; for he ever hath respect unto gain, or credit, or pleasure, or pain, and not to the will of God: but the godly though he sin, yet from his heart he loves the law, having that in him which resisteth and hateth sin. Secondly, from hence we have a special comfort unto all such as consent to the law of God, whose inward man delighteth in it, and whose mind serveth it: such surely are regenerate, though they have many fearful imperfections and sins: yet if they in truth allow the law, condemning those sins they do, and allowing those things they do not, because the law willeth them, (repenting from their hearts so often as they violate the law through weakness) this is a certain mark of a new born child of God. 〈◊〉. It showeth how fearful their case is which are ignorant of God's 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 needful thing together with the preaching of the Gospel, to have the Law sound interpreted and applied. For, as men cannot consent to the Gospel without the preaching of the Gospel, 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, here is a sure truth, that whosoever willeth not the evil which he doth, but disalloweth it, out of a reverent love unto the Law, whereunto he seeth the evil which he doth repugnant, he certainly approveth the Law to be good, and a rule of rightness. 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 contain? Silas. A second conclusion, inferred and gathered from the first combat between grace and corruption in the heart of Paul, or between 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, than I do it not (as I am renewed) but sin dwelling in my Nature doth it, by drawing me from good to evil; whence it is too manifest, that the force of sin is yet great in me, and that I truly complained in verse 14. Tim. What Instructions are we to learn from this Conclusion? Silas. That every regenerate man is divided into two men, or into two parts, that is, himself and sin, the new man and the old, grace and corruption, flesh & the spirit, the law of the mind, and the law of the members. The reason hereof is, because in this life their regeneration is unperfect. Secondly, that a regenerate person takes his denomination from the better part, that is, from grace which reigneth in him, not from sin which doth but dwell in him. Thirdly, that part which is regenerate and renewed in a man never sinneth, but it is that part which is corrupt and unrenued that sinneth, & doth evil. Fourthly, it affords a plain and evident mark to discern a man that is regenerate, from him that is not regenerate. Tim. Before you do particularly name the marks of a regenerate man set down in this verse, tell us how many marks are contained in this Chapter, whereby we may judge of a regenerate man? Silas. There be seven several marks of the regenerate Children of God, set down 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 sin, verse 15. The second, to consent to the law that it is good, and to delight in the sound knowledge and spiritual obedience thereof, verse 16, and 22. Thirdly, to have an inward man, that is, such a man as is in secret and in the Spirit, verse 22. Fourthly, to feel a strife and fight between the law of the members, & the law of the mind, verse 〈◊〉. when the Spirit doth lust against the flesh, and the flesh against the Spirit. Fifthly, to account it our wretchedness, to have sin still abiding and forcibly working in us, and in this respect to groan and to mourn in our souls, verse 24. Sixtly, to desire unfeignedly and constantly a perfect deliverance from sin, giving thanks from the heart to God through Christ, for the grace of deliverance already begun and wrought, verses 24, 25. Lastly to be led captive unto the Law of sin, verse 23. which is all one with this named in our Text, to have sin not reigning but dwelling in them. For there is as great difference between sin reigning and dwelling, as is between a king ruling a kingdom, and Subjects dwelling in a kingdom; or between a Master in a family governing the house, and servants in the house. Tim. What is meant and signified here by this word dwell? Silas. It is a Metaphor, or borrowed speech from the power and government of householders, signifying the true and mighty presence of sin, forcibly crossing and mightily striving against the motions of the 〈◊〉 in the heart of a regenerate man. This powerful presence of sin dwelling in us, may be declared and set forth by the comparison of seditious subjects, mutinous Citizens and servants, and of quarrelsome Inmates; who though they do but dwell in a kingdom, City or house, yet do prove exceeding troublesome to their Princes, Governors, Owners, or Masters: Likewise dwelling-sinne doth mightily hinder good in God's Children, and pull them to evil things. Tim. What use and profit is to be made hereof unto ourselves? Sil. First, it is a comfort to God's Children that sin doth but dwell in them, and is kept by grace from exercising any dominion over them. Secondly, in that they have sin still dwelling in them, it must warn them to be very wary, watchful, and circumspect, as one should be that hath a cut-throat dwelling in his house, or a secret traitor in his City. Thirdly, this reproves such as knowing that there is such a cumbersome mate or guest as sin dwelling in them, are yet secure: but much more it reproves such as are secure, and yet have sin reigning in them, as if it were nothing to be enthralled to such a Lord, as can pay no better wages but damnation in Hell. Tim. What other thing may we observe out of this verse? Silas. That they do wickedly abuse this sentence, which apply it to excuse and cloak their wicked and vicious life, as common Drunkards, whoremasters, swearers, liars, perjured persons & such like; who use to say for themselves, that they do not the evil, 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 evil which they do, and that they would not do it; because they sin willingly, rushing into sin as a Horse into the battle. For when they sin they sin wholly because they are wholly flesh & corruption: whereas this sentence cannot agree unto any but to such as by grace hate the evil they do of frailty, & by grace would do the good which by sin they cannot do 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 find no means to perform that which is good. Tim. WHat is the sum of this Text? Silas. It contains the second paroxysm or fit of Paul's spiritual conflict, which doth herein consist, that when his will was prompt and ready to do good, it had no good effect, but a quite contrary, being forced by dwelling-sinne, to do the evil he willed not, and not to do the good which he 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 hindered him from doing good, and forbcaring evil things, so perfectly as he would and should now here in this second fit he is molested with this, that he found his upright purpose and heart so weak, and sinful corruption so strong, as it did sometimes draw him unto things and actions directly contrary unto his renewed mind, and to God's holy will: the goodness of his will, was not answered with suitable 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 words, [for to will is present with me, etc. Tim. What is meant by this that he saith, [I know?] Sil. Thus much: as if he should frankly say, I freely and frankly acknowledge it as a thing known certain unto me to be so. Thus the holy Apostle hideth not, but ingenuously confesseth his weakness and disability to effect what he willed well. Tim. What are we to learn from this? Silas. In this example of the Apostle, we are to note a Christian duty, that we must not dissemble the weakness of unregenerate nature, but be ready to confess it ingenuously, and to acknowledge it when it shall make to God's glory, and the good of others. Secondly, this reproves such Hypocrites who will not be known that they have any conflict in them, or find any defect, as if they did only that which is good, without all strife. Tim. What good is that he speaks of, when he saith, it is not in himself? Silas. Not natural nor moral, but spiritual good; by the doing where of God is well pleased. The earnest desire and study hereof, he complaineth, that he always 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 himself and saith, that he meaneth Non loquitur de carne Physice, said I 〈◊〉 ogice. 〈◊〉. it of his flesh. For by this word flesh, is not meant that external part of man which is called the body: but the sinful corruption of our Nature, which is conveyed into us by carnal generation. Tim. But this was mortified and cured in Paul by the grace of Sanctificat on, how then could he say, [That he hath flesh?] Silas. His sinful corruption was indeed mortified, but yet in part only: and therefore by flesh, is here meant that remainder of sin, which doth still stick in his reason and will, and other parts of his soul and body, which may be thus more plainly expressed. The Apostle meaneth by his flesh the whole man, so far as he was not regenerate, & had not perfectly and universally put off the old man and naughtiness of nature. Tim. Show us now what is meant by awelling? Silas. A firm or fixed seat or abode; which is more (not to dwell) than not to be in him. Tim. What is the meaning of this whole sentence, That there was no good dwelled in 〈◊〉 flesh? Silas. Thus much: that by reason of sin that was resident in his nature, his purpose and care of spiritual good was not so firm & constant, but that it was tumbled & overturned sundry times, by the contrary blasts of evil lusts and concupiscence. Tim. The Words being thus expounded, tell us now what we are to learn out of them? Silas. First, that Paul did divide himself into two parts; whereof the one is here called the flesh, and the other the inward man, verse 22. Secondly, that a regenerate party as he hath two parts, so he knows them, & can discern them; as Paul here complains of his flesh; but afterwards gives thanks for his inner man. Thirdly, godly persons are corrupted and depraved not in senses or sensual parts and affection only, but in their will and mind. Fourthly, if it be thus with believers, much more is it with them that believe not that there is no good in their flesh. Fiftly, they are deceived, which think, that though men believe not, yet their mind remains perfect in nature, able enough in all things to direct them to that which is right. Sixtly, they also are deceived, which think, that before regeneration a man may do good works, which may please God, & to merit of congruity. Lastly, they are deceived, which say; that if men do what lieth in them, than God will grant them his grace: for let men unregenerate do what they can, yet they do nought but what is evil. For their flesh and corrupt nature, is the ground of all that they do, & therefore they must needs sin. For the flesh is adversaric to all good, and parent to beget all evil. Tim. What other instructions are to be gathered from this part of the Text? Silas. That no regenerate person can perfectly keep the Law, because they have flesh in them. Secondly, that evil motions be sin, for they are called flesh. thirdly, that the best things which best men do, need forgiveness, being stained with flesh. Tim. Now come to the second part of this Text, and tell us what is the sum of it? Sil. This second part contains a reason of the proposition in the former Verse, that howsoever he could 3. Part. will that which was good, yet his sinful nature so plucked him away, and hindered him; that not only he fulfilled not the good which he would, but the evil which he abhorred, and therefore there was no good in his flesh. Tim. What is here meant by [To will is present with me?] Sil. By will is meant, not absolutely to will, or to will evil, 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 every side pricking him forwards to God, as corruption is ready to incite him to evil: and [by me] he meaneth me Paul as I am renewed, or touching my inward man. Tim. What is the instruction to be taken from these words thus expounded? Silas. Seeing Paul affirmeth of himself being regenerate, that his will was earnestly bend to God, it follows that a ready purpose and inclination of the heart in all things to please God, doth agree only unto that man, whom God by his grace hath made a new man. Examples hereof we have in David, Psalm 119. in Barnabas, Acts 11, 23. In joshua, I and my house will serve the Lord, josh. 24, 15. For as it is a mark of a wicked man willingly to purpose to live in any known sinew; so, when as there is a will prepared in every thing to please God, this is a note of a new man. Tim. What use is to be made of this point? Silas. First, it admonisheth the godly to strive for this readiness of will after doing good things. Secondly, it comforteth such as find this in themselves, being a testimony to them of their regeneration. Thirdly, it is a witness against such as lack it and have the contrary: let such betimes bestir themselves to get their hearts changed. Tim. What is the meaning of that which follows (he found no means to perform that which is good?) Silas. Thus much, that when he had a desire & will to do Voluntas bonum eligit, care bonum eligit intercipit. Paraeus. good things agreeable to God's law, he did lack ability in his deeds to perform what his will purposed to do; as prisoners that are escaped, would go twenty miles a day, yet cannot go one; sick men that do recover, would walk up and down, but are too weak yet to do it; poor men which would do more good than they are able: so the regenerate they purpose and would do a great many things, which they lack strength to effect and do. Tim. This should show that Paul was no regenerate person, for of such the Apostle saith, that they have 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 proves him a regenerate man: for when the Apostle sayeth, the deed and performance is from God as well as the will: he meaneth not that it is so always, and in every particular act of a renewed man, but often times it is, and for the most part as it pleaseth God to give assistance: therefore it is said there, according to his good pleasure; now Paul for most part, could as well do good as will good. Tim. What instruction ariseth from hence? Silas. That it is not possible for any godly person whatsoever, to do any good so perfectly, as that there should not be any sin in it: the reason is first, because the godly being not perfectly renewed, therefore there must needs be some want and defect in the greatest good they do. Secondly, because wicked desires be never absent from them wholly, therefore good is never done perfectly by them: for as godly persons cannot perfectly do evil, because they have good desires in them, which resist sin and call the to the right way: so they cannot perfectly perform that which is good, because they want not evil desires, to corrupt and hinder them. Tim. Seeing this is so, to what purpose and end is it then that God should forbid them every lust, and command them with all their hart to love him? Sylas. Though the godly cannot be perfect, yet these precepts are not unprofitable to be set forth unto us to be learned; for they serve the godly first to let them understand that they have need of a remedy and must seek it, seeing they have sin; as sick men must seek for a medicine. Secondly, they are by these precepts put in mind whereunto in this mortal life, by profiting they must endeavour themselves. Lastly, they know by them whereunto they shall attain in the blessed immortality of the life to come; for unless these precepts one day should be performed, they should never at all have been commanded. Tim. Now show us how we may apply these things unto our benefit and edification? Tim. First, it ministereth occasion of being humbled, even in and for the very best actions of our life, which being unperfect and spotted, cannot please God without par don by Christ. Secondly, it reproves such as have their minds lifted up, when they have done or spoke something well, whereas the imperfection of the deed ought to be before them to abase them Thirdly, when Christians have showed their best care and endeavour to do good things, they must not be discouraged for such wants and faults which stick unto their doings; but heartily repent, ask fogivenesse of Christ, and striving to do better. For as an earthly father perceiving in his child a good will and desire to please him, taketh that he doth in good worth though it be faulty: so will God spare his own children, that do good things willingly though weakly, Mala. 3. 17. I will spare them as a man spareth his own Son that serveth him. Lastly, it reproveth such as think the keeping of the law to be possible; whereas it is a transgression of the law, not only to do what we should not, but to do less than we should; a want of perfection breaks the law, no less than an evil done; from such defects none are free, no not Paul himself. DIAL. XV. Verses 19.20. For I do not the good thing which I would, but the evil which I would not, that I do. Now if I do that I would not, it is no more I, but sin that dwelleth in me. Tim. WHat doth this text contain? Sylas. A proof of the former reason in the 19 verse, & a conclusion drawn from thence in the 20. verse. Tim. How comes it to pass that in these two verses he doth rehearse the self same thing that he bade spoken of in the 16. and 17 verses, and what is it that we are to learn thereby? Silas. That which is set down in these two verses, is not altogether the same, but differs at least in words; for here the words (good and evil) be put in, which were left out before: again, these repetitions and rehearsals, they are not idle, but serve to good purpose, for thereby the Apostle would admonish us of two things. First, that we are to think, that these things which he writeth of the spiritual combat, are very necessary for us, and can never be too much known of us. Secondly, that through our dullness they are not enough considered and marked; and therefore have need to be much urged and often repeated; repetitions have good use when they are timely used. Tim. What is meant by this, that he saith, he would have done good? Silas. That it was the earnest desire and purpose of his heart to please God. Tim. What are we to learn from hence, that he saith I do not that good I would? lie, to embrace death willingly, which doth stop the breath of sin. Lastly, in the mean time to strive mightily against the motions of sin and as a Soldier in a besieged town, to stand still upon our guard, and to fly to our General for succour in assaults, that we be not overcome, or overtaken at least, with temptation of sin. DIAL. XVI. Verse 21, 22. I find then that when I would do good, I am thus yoked that evil is present with me. For I delight in the law of God; concerning the inner man. Tim. WHat doth this Text contain? Silas. It containeth two things, according to the number of the verses, the former is the winding or shutting up of the second paroxysm, 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 readiness of his will to do that which is good; in the latter he renders a reason why he could not do the good he would, because evil was present with him. Tim. What is meant here by [Yoked?] Silas. The word in the original, signifies law, [I find this Law,] which some do take in good part for the law of God, but others in evil part, for the law of sin and corruption. This latter interpretation is the best, because of the words which follow, [Evil is present with me,] which words seem to expound the former. Tim. What evil doth he speak of, when he saith, evil is present with me, and in what sort is it present with him? Silas. Not the evil of affliction, but of sinful desires and lusts, which are said to be present, because they are ever with the godly at hand, to cross and hinder their good purposes and desires. For the flesh lusteth against the Spirit, Gal. 5, and the law of the members rebelleth against the law of the mind. 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 God's spirit, are ever mingled with some evil 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 far as he was renewed by grace) it took especial pleasure and delight in the knowledge and spiritual obedience of Gods Law. Tim. What Law is it that he speaketh of here? The moral Law, or the Law of the ten Commandments, which teacheth perfect love of God, and of our neighbour, because it is set against the Law of sin, to which no Law is so contrary, as the moral. Tim. What is meant here by the Inner man? Sil. The Inner man, is the same with the new man, or spirit, and signifies all that within a man or without, from top to toe, which is by grace reform: as by outward is meant all that in a man which is not renewed. Tim. What is the instruction that we are to learn from hence? Silas. That a regenerate man doth love God's moral Law, and take great delight in it. This delight doth not so much declare and show itself in the pleasure which godly men take to know the things contained in the Law (for that is common with the wicked) but to do it, and conform their hearts and manners agreeable unto it; as he which seeth a curious artificial picture, is so pleased with it, that he studieth how to express it: so it fareth with God's children. Tim. What reason have God's children to delight in the law, seeing it reveals sin unto them, accuseth them, and condemns them? Silas. First, unto the godly this is a great benefit which it brings that it doth discover unto them evils, that they may see them, repent of them, and forsake them, as well as good, that they may practise it; and so driveth them nearer unto Christ, that they may be saved by his grace. Tim. What other instruction may be drawn from this Verse? Silas. That seeing the children of God delight in the Law, they have greater reason much more to be delighted with the word of the Gospel: because the doctrine of the Gospel healeth those diseases which the Law showeth forth; and effectually comforteth, whom the Law hath terrified; being both seed of their new birth, and food to nourish them after they are borne again. Tim. Is this a proper mark of regenerate men to delight in God's word? Silas. Yea, it is so: forasmuch as none can delight in such wise, but those that have the Spirit of 〈◊〉 to engender in them a love of God, and of his word, and that Doctrine which is taught therein. Tim. But seeing it is written of 〈◊〉, that they do hear the Gospel with joy, what difference shall we put between the godly and ungodly in their delight? Silas. The difference is both in the matter, manner, and end of their delight and joy. First, as for the matter & ground of delight unto the godly, it is the obedience yielded to the Law, and Christ received by the Gospel; whereas bare knowledge of the Law and Gospel, 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 special grace of the Spirit; the delight of a Wicked man is unsound and unconstant, 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 universal practice of the Law inward and outward: so doth not the delight of the wicked, which content themselves with an outward reformation of life at the utmost. This may be set forth by the comparison of two skilful Painters, who both together behold one and the same portraiture or picture very artificially drawn; whereof the one contents himself to behold it and commend it, but endeavours not himself to make the like: the other so praiseth it, that he setteth his skill a-work to make such an one. So it fareth between a man regenerate, and a man unregenerate; 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 reform. And lastly, their delight doth differ in the measure of their joy; for evil men delight in riches and pleasures more than in the word, but godly persons have more delight in the word, then in all manner of riches. O Lord how do I love thy Law? I more joy in it then in Psalm 119. all spoils, it is sweeter to me then the Honeycomb, etc. DIAL. XVII. Verse 23. But I see another Law in my Members, rebelling against the Law of my mind, and loading me captive unto the Law of sin which is n my members. Tim. WHat is the drift of this Text? Silas. To set forth his third most tough and hard combat, which he had with the remainder of sin, Tim. What be the several parts of this Verse? Silas. Two; First, the degree and measure of the enmity of sin against grace, sin resisting grace violently, as a rebel his Prince. The second part is the effect & sequel of this resistance of sin, namely, that it leads him away captive and prisoner. Tim. Now expound the Words; and tell us what he meantb by Law [Another Law.] Silas. Evil or sinful lusts or desires of our corrupt Nature: these are called a Law, because of the force which they have even in men regenerate, such as a Law hath, which is forcible and mighty. Tim. What is meant here by Members? Silas. All the powers of the mind, and all the parts of the body, as they are defiled with sin, and so far as unrenued by grace. Tim. What lessons may these words teach us? Silas. First, that the corruption of sin slayeth not in some one part of us, but pierceth throughout all the parts of the whole man. Secondly, that sinful lusts not only remain in the godly, but have great force in them, being as a law to rule, moderate and govern them. Tim. Whereunto should this serve? Sil. First, to humble us, in that there is no part free from the infection of sin. Secondly. to awake us and make us more heedful, in that we hear that sin is such a powerful and forcible thing. Tim. What other instruction from this word (I see?) Silas. That the godly perceive and discern, both how far sin doth spread itself in their nature, and what might it bathe in them: in which things the unregenerate be blind. Tim. What use of this point? Silas. That it is a very bad sign to be ignorant and careless of the power of sinful affections; it is a token they stick still in their natural blindness, and are not an hair beyond an unregenerate man. Tim. What is here meant by rebelling? Silas. Not a weak nor a secret resistance, but an open and warlike opposition and defiance, such as professed enemies and Rebels, do make against their lawful Sovereign. For as Traitors and Rebels do hate their lawful king, and seek by force of arms and strong hand to put him down, that he should not reign over them: even so wicked lusts are not only not subject to the grace of Christ, but mightily strive against him, that he should not reign as king in our hearts, as they in the Gospel say of their king gone into a far country; We will not have this man reign over us: so sinnesull lusts would not have Christ to be our king, to rule in us. Tim. What instructions do arise from hence? Silas. First, we learn that the Sin which remains in the godly after their conversion, is a marvelous dangerous thing, and doth as much hazard the peace and safety of his soul, as a Rebel doth the peace and safety of his king and Country. Tim. What use is to be made of this instruction? Silas. First, it serves to reprove the slothful, which either neglect or forget such a dangerous enemy, and therefore do but slenderly provide against it, to their own certain ruin. Secondly, to keep the watchful Christian from falling asleep in security, seeing it is meet that he be as Tutus, siattonitus, securus, si cantus. Tertull. careful to preserve his soul, as this rebel Sin is diligent to destroy it. For it is certain that a Christian is no longer safe than while he is watchful: mistrust makethsafe, saith Cominaeus. Tim. What other things are we to learn from the former point? Sil. A marvelous comfort to the godly, that though sin struggle and fight against them, yet being but a Rebel, it shall never prosper, because God curseth Rebels. Lastly, the godly have from hence an admonition, in any wise to A Mayor in Canterbury beheaded, for comforting Rebels, Edward. 4. In the north many undone for favouring the two Earls. be at utter defiance with all wicked motions, seeing it is a fearful thing to take part with Rebels, yea to afford them but a good word or look, as all Stories make plain, as the butcher in Cambridge-shiere, Innkeeper in London. How much more fearful than is it to join side with such a Rebel that riseth up against Christ his Crown and dignity? so is every sinful lust: take heed and cherish it not, but resist rather. Tim. Tell us now what is meant by the law of the mind? Silas. The law of the mind 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 termed the law of the mind, because it is most known in the mind, and there reigns chiefly: also because the mind renewed is inwardly delighted with Gods Law. Tim. What instructions doth this afford us? Silas. First, that all the motions of a renewed mind agreeable unto God's will, must be obeyed and submitted unto, as men obey the just Laws of their Prince. For they have such force to bind Christians to obedience, as the Prince's Law hath to bind the subject. Secondly, that a renewed mind and sinful lust, be most repugnant the one to the other. And therefore it is, that a Christian hath a continual and grievous combat and war with sin. For no sooner can his mind guided by the Spirit, frame itself to that which Gods law commands, but presently he finds a most dangerous and strong conflict and resistance made by sin against him. Such as feel it, do mark it, and mourn for it, and bemoan themselves to God their defence. Tim. What is the event and success of this spiritual Combat 2. Part. in the Apostle Paul? Silas. That he was led captive to the law of sin which was in his members. Tim. What is meant here by Members? Silas. It is a speech borrowed from military affairs, or custom of warlike Warriors, which in battle with their enemies do prove Conquerors; such were wont to lead them as prisoners whom they had taken alive, being fast tied and bound, and kept under their power as their bondmen and slaves. In like manner, sinful lusts sometimes so far prevailed in the Apostle, as to lead him prisoner, bound hand and foot, (as it were) and to make him a Bondslave to his sin: as he said afore; I am sold under sin. And again, I do the thing which I hate, etc. Tim. What is here meant by the Law of sin? Sil. The same which was meant by the Law of Members, to wit; the corruption of nature, with the evil Lusts thereof, having force as a Law 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 have with sin, is sometime very heavy & grievous, whilst they are brought under the power of sinful lusts for a time, as slaves and vassals which are subject to a Tyrant. Tim. The Apostle said in the sixth Chapter, that sin should not have dominion over the godly: how cometh it then to pass, that sin doth so overcome the godly, that it taketh them prisoners and captives? Sil. The Apostle meant in the sixth Chapter, that sin should not have lawful dominion over them, such as a King hath over his subjects, whom he ruleth without controlment. Howbeit sin (as a Tyrant and Usurper) may subdue and overcome the godly, keeping them as prisoners against their will; as many valiant persons unable to resist, are led captive by the enemy. Again, the Apostle in the sixth Chapter, meant of full dominion and for ever; whereas the godly are captives to sin in part only, and for a time: for they wrestle out and overcome at length by their faith in Christ. Tim. Seeing both the godly and the wicked are captines to sin, declare unto us more plainly, what difference there is between Captivity? Silas. The main difference is this; that whereas the wicked freely and with their whole will put themselves under the bondage of their wicked lusts, godly men become captives against their will, with an earnest desire & longing to be freed from their captivity & bondage, which may be thus further explained. The godly are overcome with sinful lusts, not because they are willing, but because they are weak to resist, and being overcome, they are never quiet till they have shaken off the power of their lusts, that they may return unto their former cheerful service and obedience of God: but the wicked being tempted with their lusts & evil motions, they yield unto them without resistance. This may be somewhat the better set forth unto us, by the comparison of two Soldiers in a warlike fight, being of two Nations, whereof the one bearing a false heart unto his King and Country, doth of set purpose and willingly yield himself to be taken prisoner, and with purpose to practise treachery against his lawful King. The other is carried away prisoner, because he was unable to withstand the force of his adversary, yet keepeth still a good heart to his king, using all good endeavours to recover his freedom. Even so it is here in this case, the godly come under the power of sin, surprised by deceitfulness of sin, and by the sleights of Satan, being unable to abide their encounters, carring still an upright heart unto God and to his service. Whereas the ungodly make themselves voluntary slaves to Satan and sin, very willingly fight under their banners, against God and his word. This whole matter will yet be made more clear by some few instances and examples out of Scripture, as first of David, who was overcome by his incontinency, being violently led captive of it, his hart striving against it, though with great weakness; who being in the bonds of sin, did much desire and seek after the freedom of grace, as Psal. 51, throughout. Secondly, of Peter who was led away captive of carnal presumption and security, howbeit not of set purpose before, nor without reluctation in the instant of yielding, and repentance or rising again afterwards. Lastly, by the example of this our Apostle Paul, who confesseth that sin led him captive, and in this captivity by sin he mourned for his thraldom, counting it a misery, and suing for deliverance. But it is quite contrary in the wicked, as appeareth by the example of Cain, Esau, Ahab, judas and others, who did lie still under their captivity, not seeing any freedom, or nor mistrusting or misliking their sluery. Tell us what profit we are to make of this instruction? Sil. First, here is an exhortation to the godly, considering the force of their enemies, and their own weakness and the hurt that sin hath done to mighty strong men, to put on the whole armour of God, being exceeding watchful and given to prayer. Secondly, here is an admonition for weak Christians to be marvelous heedful unto themselves, with great mistrust of their own infirmities, when as such an one as Paul could not always stand against the power of sin. Thirdly, here is consolation for such as at any time shall faint & yield in the fight against sin, that they be not too much discouraged therein, forasmuch as such a Champion as this blessed servant of Christ, hath been daunted and quailed by sin and Satan. Lastly, here is a mark whereby we may judge of a regenerate person, namely this; that he is drawn captive to the law of sin, and is carried away by the lust of sin, yet not without contradiction: whereas the wicked which are void of grace, of their own accord do run on to evils, as a horse unto the battle, as Rom. 3, 15. Their feet are swift to shedbloud. And again, They drink iniquity like Water, and draw sin with Cariropes, Esay 5, 18. DIAL. XVIII. Verse 24, 25. O wretched man that I am, who shall deliver me from the body of this death? I thank God through jesus Christ my Lord. Then I myself in my mind serve the Law of God, but in my flesh the Law of sin? Tim. WHat doth this Text contain? Silas. A conclusion both of the whole chapter, and of the spiritual conflict with sin, which hath been set forth in the person of Paul. Tim. What is the Sum of this conclusion? Silas. He confesseth himself miserable, because he was obnoxious to sin and death, desiring full deliverance from them; giving God thanks for the grace and merit of Christ jesus. Tim. What be the parts of this conclusion? Silas. Three: First, an exclamation or complaint of his misery, in these words [O wretched man, etc.] Secondly, a consolation in respect of his victory by Christ [I thank God through jesus Christ] Lastly, an acclamation, [So then in my mind I serve, etc.] Tim. What is meant here by wretched man? Silas. Not one that is accursed, as being out of God's favour, but one tired and wearied with the continual and miserable conflictcs and striving with sin. It is a wretched and woeful thing, to be toiled and troubled with filthy motions, but every such man is not in damned case. Tim. What instructions are we to learn from this? Silas. First, that it is a wretched thing, to carry about one but the remainder of sin, and to be troubled with the continual assaults and force of it. The reasons hereof be: First, because sin even in the godly doth defile their conscience within, and their actions without, Mat. 15, 18. james 1. 21. Secondly, it offends their most good and loving Father, being contrary to his Law, Ro. 7, 7. Thirdly, it doth grieve and make sad the holy Spirit of God, Ephes. 4, 30. Lastly, it procures many temporal chastisements, and deserves eternal punishment. See David's example, 2 Sam. 12, 10. Rom. 6, 23. Tim. What profit are we to make of this instruction? Silas. First, it reproves them that make slight & slender reckoning of their sins. Secondly, it admonisheth the godly to be humbled, because howsoever they be blessed with forgiveness of sin: yet their blessedness is not perfect, but mixed with some misery. Tim. What other instruction from hence? Silas. It is the mark and token of a regenerate man, to feel the misery he is cast into by the force of sin, to mourn for it, and complain of it. The reason hereof is, because none but such as have the Spirit of Christ, can think themselves miserable in this behalf, that through sin they are drawn from the obedience of God's Law: for they that be unre generate, think themselves wretched for bodily evils, as if they be blind, or dease, or maimed, or imprisoned, or extreme poor; they never take themselves wretched in that they are full of spiritual evils, and thereby hindered in the service of God. Tim. What use of this point? Sil. First, it affords a great comfort unto such as can unsaignedly sigh because of their sins, which still stick in their nature and strive against grace. Secondly, here is a testimony against such as bear their sins without grief, that they are not Gods children. If there be a struggling in the womb, Rebecka feeleth it; but the barren which bring not forth, feel no such wrestling. Tim. What other instructions from hence? Sil. From hence, wicked and impenitent sinners may consider how extreme their wretchedness is, that have sin reigning in them; when as the godly count it their misery but to have sin dwelling in them. Tim. Proceed and tell us now what is meant by the body of this death? Silas. Some expound it thus; for a mortal body subject to death, and then the meaning is, that Paul doth desire to be freed from this conflict with sin by his corporal death. Tim. If we follow this meaning, what lessons then will arise for our instructions? Silas. That the battle of sin will not be at an end, while the godly live in this world: in which regards, the sighs and repentance, the exercise and strive of a Christian man, are continual and have no other term but death. And thus God will have it be for many good purposes: to exercise patience, stir up prayer, watchfulness, to humble us by sight of our weakness, and comfort us by experience of his power. Tim. What other meaning is given of these words? Sil. Some by body do understand our corrupt and unclean nature, even the whole mass of sin as it is yet unmortified; which is called a body of death, to signify that it is a deadly thing deserving both temporal and cternall death, this is the best interpretation. Tim. What instruction from hence? Sylas. In that sin is likened to a body, it teacheth that it is no idle & weak 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 sin, even such as it is to the godly, is a very grievous and heavy thing, often thrusting them into the jaws, and wrapping them in the bonds of death both worldly and everlasting; which makes them cry out, wretched man, and blessed are they which for this can cry thus. Tim. What is meant by being delivered? Sylas. To be wholly and perfectly freed from the corruption of sin, Tim. Did Paul doubt or knew he not who should deliver 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 delivered me, but who shall deliver me? Silas. That the grace of sanctification is never perfect while we abide in this life: the godly are so delivered as there is still cause to say, who shall deliver me? Tim. What are we to learn from hence, in that he sayeth (thanks be to God through jesus Christ our Lord?) Sil. That as Paul faints not in the combat, but comforts himself with a certain hope of victory: in like manner all the godly must fight against sin, with assurance of hope to overcome in the end, so they strive lawfully. 2. The godly must be so sure to overcome, as that they do rejoice and triumph as if they had already overcome. Thirdly, their trust to overcome, relieth not so much upon their own virtues, works, and merits, as upon the mercies of God the Father, by whose aid & grace they look certainly to prevail. Lastly, their hope of help and aid from the mercies of God, is grounded upon the merits and grace of our Lord jesus Christ, and not upon the law, or good works or good conscience: not these things, but Christ hath appeased God's wrath, reconciled, and continually pacifieth him. Tim. What are we to learn from the last words? Sil. First, that Paul divides himself 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 endeavours were divers: for in his mind he served the law of God, to know and to do it; and in his flesh he served the law of sin, that his corruption which still stuck in him, did solicit him to evil, and sometimes overcame him. Tim. What use of this? Sil. Snfull infirmity must keep the Saints from pride, and their grace must stay them from despair: they cannot nor aught to be proud which carry sin in their heart as a law, neither need they faint which have grace for a governor in their mind. Tim. What obserueye in this that he saith, I myself? Sil. First, that he speaks of no other than himself. Secondly, that he speaks not in time passed but present; which serves to confute the Palagians and Libertines; who take it so as if Paul spoke all this from the 14. verse forward, in the name and person of a mere 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 unto things crooked and unhonest: as if Paul had in all this, showed himself 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 even after regeneration, uttereth force and great power, like a mighty rebel, striving and fight even against the good work of the Spirit, in regenerate ones. CHAP. VIII. DIAL I. Verse 1. Now then there is no condemnation to them that are in Christ jesus, which walk not after the flesh, but after the Spirit? Timotheus. WHat is the sum and scope of this eight Chapter? Silas. It doth conclude the doctrine of justification & sanctification of the faithful through Christ, amplifying and applying it to their comfort, against temptations. Tim. What be the parts of this Chapter? Silas. Two: The first a doctrinal or exhortatory comfort against the secret corruption of nature, or against the remainder of sin and corruption, still sticking and dwelling in the godly: for though sin remains, yet it is not damnable to the godly. This part continueth unto the middle of verse 17. The second part contains a comfortable exhortation, patiently to suffer afflictions for the name of Christ, because their afflictions have most equal and wholesome causes, and most healthful effects. This part continueth to the end of the Chapter. Tim. What is the sum of this first verse? Silas. It doth propound and set down the comfort against dwelling-sinne, that albcit sin doth abide in the godly, yet condemnation doth not abide, but is taken away. Secondly, a description of the godly negatively and affirmatively. Tim. How is this comfort limited? Silas. Two ways: First, by the circumstance of time, and secondly, of the persons. It is declared by the circumstance of time thus: Now that we are justified by faith, and sanctified by the Spirit, there is no condemnation to us. Secondly, the persons to whom this comfort doth belong, are described by two conditions. First, that they are in Christ, and secondly, that they walk not after the flesh, but after the Spirit. Tim. But how doth this general comfort belonging unto all the godly, depend upon the former Chapter, where Paul's particular conflict with sin, and his complaint against it, was set out unto us, together with his thanksgiving for his deliverance from it by Christ? Silas. Indeed one would think that upon these premises he should have inferred, there is no condemnation to me, but measuring all the godly by his own sense & 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 showeth that he sustained the person of all regenerate men, in the seventh Chapter. Tim. It is now time that we come to expound the words: Tell us therefore what is meant by [Condemnation.] Silas. A damnatory sentence of the law, to wit; that every one is accursed that transgresseth it. Or thus more plainly, The sentence of God, the judge of the world, pronouncing guilty, and adjudging to eternal death such as transgress the law. Tim. What is meant by [no condemnation?] Sil. Full and perfect freedom from this damnatory sentence and punishment of death; also that the godly that are thus freed from divine condemnation and most dreadful destruction, are also accepted for righteous, and worthy of eternal salvation through jesus Christ: nay there is not only no condemnation, but certain salvation unto such. This may be collected to be the sense 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 salvation. Tim. What is that we are to learn from hence for our profit and 〈◊〉? Silas. First, we learn here a difference between the doctrine of the law and the Gospel, and all other doctrines whatsoever; which appears herein, that this doctrine of comfort can be fetched and drawn from none other but from the doctrine of the Gospel. 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 far worse case than the bruit beasts, because they live securely without fear: whereas men if they be without this comfort, that they shall not be condemned, cannot but all their life long, live in a continual fear of condemnation, which must needs disquiet their hearts, and rob them of all true contentment, & rest in their souls. This comfort may be set forth by the comparison of a felon or traitor, which have great comfort and quietness of mind, being by the king's gracious pardon freed from deserved and sentenced death; and of other malefactors living in daily expectation of death, to which they are adjudged without hope of pardon. Tim. To whom may this comfort be most effectual? Silas. Though it be very joyful news to all believers, that they shall not be condemned, yet this comfort should be most effectual to the godly poor; because amidst many worldly wants and miseries which trouble them, it may and should exceedingly joy their hearts to think upon, what great good things they have by Christ, as forgiveness of all sins, freedom from all punishment of sin, from God's anger and hell fire; yea and more than this, even perfect righteousness and eternal life: of which things the least is more worth than a whole world; and therefore whosoever cannot rejoice in these things (whatsoever their worldly crosses be) it argueth deep unthanksulnesse, and is a sign of unbelief. Finally, touching the godly rich, they are to be admonished here, that they are more to cheer themselves with the comfort of this freedom, then with all their wealth and worship. Tim. But seeing none shall have this comfort, but such as are in Christ, and walk after the spirit, tell us what it is to be in Christ? Silas. To be knit and joined unto him through faith, as members be to the head, or as branches be to the vine. Tim. What are we to learn from hence? Silas. First, that none save the faithful are capable of the former comfort, because only they are in Christ; therefore howsoever hypocrites and other wicked men, yea & profane men and Atheists, do lay claim to this comfort, yet it doth not at all belong unto them, because they are out of Christ. Secondly, we 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 believe in Christ and abide in this faith, may be sure and certain to be saved: the reasons hereof be, first because every believer is justified and is freed from the guiltiness of his sins, and therefore must needs be saved. Secondly, he is one with Christ, in whom there is nothing but righteousness and life, therefore he is free from sin and damnation. Tim. Yea but though he is freed from sins past and the punishment of them, yet every believer by his daily sins, makes himself worthy and guilty of death? Silas. True believers need not fear, neither sins past, present, nor to come; for this universal negative particle (No) excludes all sins, the believer being justified from sins past, sins present are pardoned, and sins to come shall not be imputed; therefore he needs fear no destruction. Tim. Will not this doctrine make men secure and careless? Silas. This doctrine shakes out of men's hearts the fear of condemnation, and therefore in that behalf they may be spiritually secure: but it nourisheth the fear of God, being an enemy to carnail security, Psalm 130, 4. Rom. 12, 1, 2. Tim. Yea but we cannot be so certain of our salvation as S. Paul, who had his certainty by special revelation. Silas. This is not so; for first Paul speaks not here of his own particular assurance, but gives a general comfort common to all the faithful; therefore he writeth not, there is no condemnation to me, but, to them. Secondly, the signs and tokens of this comfort, to wit, to be in Christ, and to walk after the Spirit, are common with Paul to all other true Christians, verse 1. Therefore the certainty of salvation, and the comfort from thence must needs 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 believe no more than is written, and therefore no man can be assured to be saved. Silas. When we teach that no more is to be believed then is written, it is to be understood of universal doctrine and general points of saving truth, to which we are not bound to give credit, nor can we firmly assent unto them, unless we find them in the written word, which is the only sufficient perfect rule of faith and manners, john 5. 29. and 21, 24. and 2 Tim. 3, 16. Secondly, we affirm and hold, that the certainty of every man's own salvation is written in the fleshy tables of his heart, by the finger of the Holy Ghost: for as this universal trieth, that there is no condemnation to such as are in Christ, is written in the word; so this particular assumption of the faithful: but I believe and am in jesus Christ, is written in his own heart by the Spirit, which always together with Faith, works and engenders a feeling and testimony of his own Faith, whereby he knows he is a believing person. 2 Cor. 13, 5. 2 Timoth, 1, 12. Mark 9, 24. all which places show, that a man hath in himself a witness of his own Faith. Now we are bound no less certainly to believe the inward particular witness, written by the Spirit, in the hearts and consciences of ievery faithful person, than that outward universal testimony which is written in the word: for both these testimonies come from one Spirit, and the sense of faith, is as firm 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 every evil liver to say, I trust to be saved? Silas. It is very true, that such as have no faith and so be not in Christ, if they say they trust to be saved, it is presumption: but for a truly faithful man to believe, and to say it, is no presumption but duty, and godly submission to him that commands to believe in his Son. Tim. But how shall we be 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 mark, which the Apostle himself gives us, that such as have Faith and be in Christ, walk after the Spirit, that is, by the Spirit they do mortify the flesh, and the works thereof. Tim. What other instructions ariseth there hence? Silas. It teacheth us the exceeding privilege of a true Christian believer, in that he is freed from all fear of condemnation, and eternal punishment in Hell fire. Tim. But tell us whether it may be known who they are that are knit to Christ by faith? Silas. Yes, it may surely be known though not to others, yet to themselves, for otherwise this freedom & privilege from condemnation, could be no ground or matter at all of any comfort. Secondly, the taking of an elect soul out of Adam, and the corruption of nature, to graft it into Christ, is not such a sleight work, but that it may be known and perccived of him in whom it is wrought, being a person come to years and discretion. For it is the opening the eyes of the blind, the quickening of the dead, the translating from darkness to light, the healing of the withcrcd hand, the making of the lame to walk, the setting at liberty, him that was in prison. All which, shows this work to be both mighty and manifcst. Tim. Seeing you say that he that is in Christ by faith may know that he is so, declare unto us by what means he may know it? Silas. By two means: First, every true believer hath with his faith a gift and power from God's Spirit, whereby he understandeth and seeth his own faith, as one that sees, or feels, or walks, knows infallibly that he doth these things. Besides it is written, that by the Spirit we know the things that are given us of God, 1. Cor. 2, 12. whereunto add the example of the man, Mark, 9, 24. and of Paul, 2. Tim. 1, 12. excepting the time of some great falls, or strong temptations, or the instant of a man's new birth, when this knowledge of a man's own faith is not so clear. Secondly, every true believer may know it by the proper and peculiar fruit of a true faith; to wit, by an holy and upright conversation, which is called here the not walking after the flesh, but after the Spirit. For as the Sun is perceived by his heat and light, and the goodness of a tree is known by the fruit, and a living man by his motion, speech, and actions; so a believing 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 howsoever faith go alone in the apprehending Christ, and in the matter of our salvation by him, yet in our conversation it is not alone, but accompanied with good works, as tokens and signs to make it known. Therefore seeing a faithful person cannot be condemned and perish, and every such an one hath good means whereby to know his own faith. Hereupon it follows necessarily, that every faithful person may assuredly know he shall be saved. Tim. Let us hear what profit and use we are to make of this truth? Silas. It doth convict the Papists, who teach that the faithful in this life can have no ordinary certainty of God's grace, and their own salvation 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 himself is justified, and hath certain knowledge of his own predestination: they allow a certain knowledge by special revelation and probable persuasion by hope. Tim. What harm and inconvenience will follow this incertainty and doubting of salvation? Silas. The overthrow of all Christianity and Religion. For except we be sure of grace & free love to us in Christ for our salvation, we cannot love him, nor hope in him, nor pray to him, nor obey him, nor be thankful to him, nor do any other good work but in hypocrisy, 1. john. 4, 19 Rom. 5, 2, 3, 10. Secondly, this doctrine of incertainty and doubting of salvation, shakes the sufficiency and persection of Christ's merits, destroys the truth and constancy of God's promise, & weakeneth the testimony of the holy Spirit witnessing to the faithful that they are Gods Children. Rom. 8, 16. Tim. Yea, but they which are now in Christ and do beleeuen, are not sure to persevere to the end? Silas. Yes, he that is once in Christ, shall ever be in him. A member of Satan, may become a member of Christ; but a member of Christ can never be the member of Sahtan: for none can pluck them from Christ, john 10, 28. Who also prayeth for our perseverance, joh. 17, 11. Tim. What other profit is to be made of this former truth, touching the certainty of Salvation believed in? Silas. In all terrors of Conscience and conflicts with sin, it ministereth no small comfort to the godly, to know and be assured, that their salvation stands firm and immovable. Lastly, here are all men admonished how to judge and discern of their own faith, whether they be true believers, and such persons as shall not be condemned; which may be done by the second condition hereunto added and annexed, to wit; if he walk not after the Flesh, but after the Spirit. Tim. What is here meant by walking? Silas. Living, or ordering and disposing our life and actions. Tim. What is here meant by Flesh, and by Spirit? Silas. By Flesh, is meant that vicious quality of sin, or corruption of Nature, with the blind and wicked motions thereof: and by Spirit, is meant that quality of holiness created, and working in us by the Spirit of God, by a Metanomie of the cause for the effect. Tim. Show us now who may be said to walk after the Flesh? Silas. Not they which have corruption of nature and sinful motions, (for these be in every godly person,) but they which in their living and ordering of their life and conversation, do follow these sinful motions and lusts, as their guides and Leaders: so thinking, speaking, and doing, as their own carnal blind reason, and corrupt affections, leadeth, directeth, and governeth them. This is to walk after the flesh, to set one's course by the counsel and direction of his corrupt reason and wit. Tim. May not a man walk after the flesh, whose Works are outwardly good and honest, as when he prays, hears the word, gives thanks, reproves sin, bestows alms, gives counsel, & c? Silas. It is very true: he that doth these things, and other good things, and doth them often and continually, yet may be a person that doth walk after the flesh; if he do them out of a corrupt carnal mind, and unpure conscience, seeking to please himself and other men, being carried with his own profit or praise, and not seeking God's glory; Finally, doing them rather of custom, then of conscience and obedience to God's commandment. Tim. Then tell us how many sorts there be of them that walk after the flesh? Silas. Two sorts: the first be they, which are wicked and open sinners, having cast off the reverence of God, and shame of man, as Drunkards, common swearers, perjured persons, adulterers, common liars, covetous, railers, contentious persons, and the like. The second sort be Hypocrites, which cloak their actions and life with appearance and show of faith, obedience of the word, good conscience, and the spirit of God: yet in truth, they are void of all these; and have no other leader, guide, or ground of their life and doings, but their own ignorant minds and false hearts, being wholly carried with buy and fleshly respects and worldly gain. Tim. Give us some plain marks, whereby they that in this sort walk after the flesh, may perceive it in themselves that it is so? Sil. First, that they use not to take counsel of God's word, to make it their rule of every particular action of their life, Psal. 119, 9 Secondly, they never look upon their pattern and example Christ jesus, how he spoke & did, that they may do the like, 1 john 2, 5. john 10, 27. Thirdly, they do not by prayer lift up their hearts to God, to govern them in their counsels, speeches, and deeds, 1. Thes. 5, 17. Nehem. 2, 4. Fourthly, when they have spoken or done any good thing, they do not return the praise of it to God, 1. Cor. 10, 31. Lastly, they are not resolved to suffer reproach and wrong, for their profession and well doing, Mat, 10, 37. Luke, 14, 27. Tim. Now show us who may be said to walk after the Spirit? Silas. Not they who have some good desires and deeds, but they whose course of life and actions for the tenor of them, are evermore constantly ruled by the motion of God's Spirit, which they follow as their guide and leader: as it is not a fair day, wherein the Sun shineth now and then, if there be foul weather in the rest. Tim. May not a man slip and trip in his way sometimes, yea stumble and fall, and yet be said to walk after the Spirit? Silas. It is right so, because a spiritual or godly conversation, must not be judged of by one or a few actions; but by the tenor of it, and as it holds, and is for the most and greatest part: otherwise none should be said, to walk after the Spirit, because there is none that lives and sinneth not. Tim. What be the sorts of them that walk after the Spirit? Sil. Two: Some strong, as Abraham, David, etc. some weak, as the Apostles of Christ were before the ascension of the Lord. Tim. What be the marks of one that walks after the Spirit? Silas. These two: First, an earnest desire both to know, and to walk in the good way. Secondly, a sincere sorrow for his failing and false, and arising by repentance, and the contrary to these five before mentioned. Tim. What profit comes there of these things? Silas. First, it reproves such as boast that they are in Christ, and yet show the contrary by their walking after the flesh. Secondly, it assureth them that walk after the Spirit, that they are the very members of Christ. Finally, it teacheth all men, that sanctification of the spirit, is an unseparable companion, and fruit of our justification by faith: moisture and water, heat and fire, light and Sun, are not more firmly united then faith and holiness. DIAL. II. Verse 2. For the law of the Spirit of life which is in Christ jesus, hath freed or delivered me from the law of fin and of death. Tim. WHat is the drift and purpose of this Scripture? Silas. It is a proof and confirmation of the former verse, and of the latter part of it, (as some think) by a reason taken from the efficient and begetting cause of holy conversation, to wit; the Spirit of Christ 〈◊〉 to the faithful, who having communion with Christ, have also fellowship with his Spirit. But I rather take it to be the proof of the former part of the sentence, confirming to us, that there is no condemnation to such as are in Christ; which is confirmed by this reason, because the Spirit of life which is in Christ the head, being allowed unto his members, doth quite abolish sin and death, that though sin remain in them, yet it shall have no force to condemn them. Tim. What then do you think the sum 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 justification, to wit; of the perfect holiness of Christ's human nature, imputed to us, as the remedy and cover of our most defiled nature, of the delivery of our impure nature, by the imputation of Christ's sanctified nature. Tim. What be the parts of this Text? Silas. The parts be four: First, what that is whereby we are freed (for the law of the Spirit, etc.) Secondly, what manner of thing this freedom is. Thirdly, to whom it doth belong [Me.] Lastly, from what evils we are delivered, [From the Law of sin and death.] Tim. Come to the words, and tell us what is here meant by the spirit? 1. Part. Silas. Some by the Spirit, do understand properly the holy Spirit, the third person in the Trinity, which governs and rules our minds by his inward motions, as by a Law. Others, by it understand the doctrine of faith, or of the Gospel, 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 Gospel or doctrine of faith doth free, that is, absolve and pronounce me free from the Law of sin and death, that is, from the guilt and condemnation that the Law of Moses threateneth unto sinners. This then is a very godly exposition, but not fit to this text, that doth not at all speak of the law of Moses, which is no where in Scripture called the Law of sin; but forbiddeth it and commandeth wholesome and profitable things: neither doth he entreat here of the efficacy and power of the Gospel, and the doctrine of Faith, which is never called the Law of the Spirit. But I judge Spirit to be put here for the work and efficacy of the Spirit (to wit) for the grace of Sanctification & holiness, which is called a Law, because it is like to a Law, having power to govern and moderate. And the word Life, is added, to show that the Spirit which worketh this, is no idle and dead thing, but a lively vivifying & quickening Spirit, being the author both of an holy life, and eternal life, and that first in Christ the head; & for his sake and merit, in the faithful his members. That this is here meant, may appear by the opposing and setting it against the law of sin. Under which must needs be comprehended corruption of nature, being contrary to holiness. Tim. I grant then, that by the spirit of life is meant the holiness and purity of man's Nature, as a work of that quickening spirit which ruleth by a Law: but whether take you it of holiness inherent and wrought in our own Nature being regenerate, or in Christ his human nature, as in the proper subject? Silas. I do take this latter to be true, that it is taken of the Sanctification of Christ his nature. My reasons be, first, because it is written, not in us, but in Christ (the law of the spirit of life which is in Christ) Secondly, because Christ his Sanctification meriteth deliverance from sin, not our sanctification, which is but a token and testimony of our purchased deliverance. Thirdly, by the imputation of Christ's sanctification, this comfort (that we shall not be condemned) is confirmed unto us. Lastly, if we interpret it of our begun inherent Sanctification, we shall further the rotten opinion of the Papists, touching justification by inherent grace. See verse 3, 4. Tim. What thing is that deliverance or freedom which is 2. Part. here spoken of? Silas. It is the very selfsame that justification is, to wit, a full and perfect absolving us before the Tribunal of God, from the whole guilt and punishment of sin, which comes to us by the imputation of Christ's Sanctification. The reason hereof is, because it is written in the Preter tense or in the time past, to signify, that our justification is perfect in this life: whereas, when he speaketh of our unperfect Sanctification, he useth a word signifying time to come, Romans. 7, 24. Who shall deliver me, & c? Tim. Who are the parties that are partakers of this freedom 3. Part. and deliverance? Silas. All believers, without any difference of sex, age, stature, condition, or nation, whether jew or Gentile. Tim. Why then doth the Apostle use this phrase, saying, [He hath freed me,] rather then, he hath freed all the faithful? Silas. First, as he set himself before, an example of weakness and spiritual strife; so now also of confidence and of the victory. Secondly, here he would teach all men to make application of this comfort unto themselves, saying and believing, Christ freed me, there is no condemnation to me: for this is the power of true faith, to appropriate general promises; contrary to the Papists, who will have faith to be nothing else, but a general assent to the Scriptures, without particular affiance in the promise of Christ. Tim. From what thing are we delivered by Christ? Silas. From [Sin] that is, from our unregenerate nature, 4. Part. as it is corrupted by sin. Death also is joined to it, because it makes us guilty of, and subject to death and destruction, which follows all kind of sin, as the night follows the day, and shadow the body. Tim. What meaneth he by putting this word [Law,] unto sin? Silas. Because the guilt of our sinful nature is as a bond to make us bound unto eternal death. Secondly, because in such as are not regenerate, it doth exercise a mortiferous tyrannical power and government. Tim. Now show us what benefit we may make of this whole verse, thus expounded? Silas. It affords us an instruction, a comfort, reproose, and confutation. The instruction is, that not only Christ his obedience in his life, and the sufferings in his death, but the sanctification of his human nature is ours, and is as verily belonging to the faithful, as if they had been borne without sin. Secondly, the comfort is that such as are in Christ may in all their temptations in life and death, comfort themselves with this assurance, that the sins neither of their actions, nor of their nature, shall ever be imputed to them. Though they may oftentimes feel their wicked and rebellious nature, stir and resist God's law, yet such as do resist the motions of sin, yielding themselves obediently to the motions of the Spirit, are secured and made certain that their remaining sin shall never condemn them; because Christ hath freed and delivered them from it perfectly, allowing them his own sanctification to be theirs. It is a marvelous comfort to them that have need of it, and can apprehend it. Thirdly, this doth reprove the ignorant dissolute Christian, who never thinks what an evil his corrupt nature is, nor is ever troubled with those evil motions and desires that suddenly spring from it: full little do they consider that the Son of God must descend from Heaven, and humble himself to become a man, that he might free us from the impurity of our human nature. And lastly, it doth confute our blind erring Papists, of whom the very wisest of them never came so far as to know that natural concupiscence is a sin in the regenerate, and stands in need of a Saviour. DIAL. III. Verse 3. For that that was unpossible to the Law, in as much as it was weak, because of the flesh, God sending his own Son in the similitude of sinful flesh, and for sin, condemned sin in the flesh. Tim. WHat is the drift of this Text? Silas. It renders a reason to prove, that the most perfect holiness of Christ's human nature (called in the former verse, the Spirit of life) being imputed unto believers, doth free them from sin and death, that is, from the remainder of sin sticking still in their nature, and the punishment of eternal destruction due to it. This reason is taken from the end of God's purpose in sending his Son to take man's nature into the fellowship of his person; for he was sent to take flesh upon him, to help and succour the infirmity of our flesh. Or more plainly thus, Christ was sent of his Father to take the nature of man in the womb of a virgin, free from sin, by the work of the Holy-Ghost, to this end, that he might restore our nature unto such a perfection of righteousness, as the exactness of God's law doth require. For though the law did teach a perfect righteousness both of nature and actions, yet it is very unable to bring us thereunto, because we do lack strength and power to perform and keep it both before and after our regeneration. From whence doth follow, that seeing by the strength of the Law we cannot attain perfect righteousness and salvation with freedom from sin and death, because of the infirmity of our flesh; therefore it was of necessity, that Christ should take our Nature full of holiness, to do that for us which the Law could not do, that is, to destroy sin and death, and to make them (which by Faith lay hold on him) so absolutely righteous as the Law requires. For thus the case standeth, that not only our thoughts, words, and works should be free from sin, and wholly upright, but also, that our nature, even the very faculties of our reason and will, should be in all things conformable to Gods will revealed in his Law, as Adam was in his creation, and according to that which is written, Love God with all thine heart, etc. Now, because none, no not the godliest, do ever get this perfection while they are here, (their nature still remaining corrupt in part, and rebelling against God, Rom. 7, 22.) therefore all must needs have perished, except our nature had been fully sanctified in the man Christ, who is freely allowed to the faithful, to free them from condenmation. Tim. Divide the Text now into his several 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 weakness of the Law (by occasion of us & our sin) should be no let or hindrance to man's salvation. Secondly, what Christ jesus did, being sent & come: he did by sin condemn sin in the flesh. Tim. What Law is meant here, and what is it that it cannot do? Silas. By Law is here meant, not the Ceremonial, but the Moral Law, which is impossible to justify a man before God, or to bestow perfect righteousness upon him, as appear by the beginning of the next verse. Silas. Yet it was said in the seventh Chapter, that the law was ordained unto life? Tim. The Apostle showeth there, what it is able to do in his own nature; and here, what it is not able to do to us that are sinners. For the Law (by God's ordinance) could justify us, and bring us to life eternal. Tim. But how is it that the Law cannot justify and make us righteous seeing it doth teach a perfect righteousness? Silas. It is true indeed, that the Law instructeth us fully, both what is to be done, and what is to be avoided; but there are 3. other things required to the justifying of us, which it is impossible for the Law to do for us. As first, to offer us forgiveness of those things we do against the Law, which accuseth, but absolveth not. Secondly, to work faith in us, to lay hold upon forgiveness being offered, which the law cannot engender. Thirdly, to put strength and power into us, that we may be able to keep all the commandments 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 ministereth no strength to do, that it bids. It promiseth life to the doers, & threateneth death to the transgressors, but offereth no power to sinners, much less gives faith to apprehend it; for this is the office of the Gospel, 2 Cor. 3, 9, 7, 8. The cause why these things are impossible to the Law, is because it is weak, that is, uneffectual and feeble for these purposes; which cometh not from the Law, but from our flesh and corrupt nature. Tim. What doth the Flesh signify here? Silas. That naughtiness and sinful corruption, that through Adam's fall passed through all mankind, and doth remain still even in men regenerate, but it is corrected and reform in part in them, and that daily till it be abolished. Tim. What is the effect and fruit of this remaining corruption and sin? Silas. It doth make the members of Christ, and new borne Children of God, unable perfectly and fully to keep the Law. As first, because through force of this remaining corruption, they do divers things contrary to the Law. Secondly, they leave undone many good things commanded by the Law. Thirdly, in the good things which they do, there is much imperfection and uncleanness, therefore it is impossible to be kept of the most righteous that is. In our creation it was possible, and in state of glorification shall be, but in estate of our unperfect Sanctification, it cannot be. Tim. Is it not a wrong to God to say, that he hath given us a Law impossible to be kept? Silas. No, none at all: First, because in our Creation, we received strength to keep it, which we lost through our own default. Shall a Landlord be blamed, because the Tenant is unable to pay his rent? Secondly, because in the estate of glorification, we shall have power to keep it perfect, for then our knowledge and love of God and our neighbour shall be perfect. Thirdly, because in the estate of regeneration, the godly may be said after a sort, and in some sense perfectly to keep it. For the regenerating Spirit hath begun in them obedience to the Law, giving them strength to desire and endeavour it. Also their wants and failinges in their obedience are pardoned, and he is said to have no sin, when that is not imputed which is done. And lastly, the perfect obedience of Christ, is allowed unto the faithful. Omnia mandata Dei (inquit August.) fact a deputantur, quando quicquid non sit, ignoscitur. Ti. In what sense is it them, that the law is impossible to be kept? Silas. The wicked which are strangers from Christ, are absolutely unable to do any part of it, but break it throughout, Rom. 5, 8. Secondly, the regenerate and godly, they are not able by grace inherent in their own persons perfectly to do it, but fail in many things, and sundry ways, 1 john 1, 7, 8. james 3, 2. Tim. Declare unto us the profit that we are to make of this Doctrine, touching the impossibility of keeping the Law, & being justified by it. Sil. First, it convinceth 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 commandments: the other, that by strength of grace, the godly are not only able to keep the Law, but to do more than the Law requireth. Secondly, it serves to humble us much, that we cannot keep the Law, and that through our sinful weakness: also to stir us up unto Prayer for grace to yield better obedience unto it, seeking that strength from God which we have not in ourselves, to be able in some measure to yield obedience to the Law. Thirdly, it instructeth all the faithful, to know, that justification before God, is not to be had by good works, because they are imperfect, not answerable to the rigour of the Law, and are all stained by the corruption of the flesh mingled with them. Fourthly, this doth teach us, that seeing we cannot have justification from the Law; therefore all men must be content to deny themselves, and go out of themselves, and seek perfect righteousness in another, to wit, even from the Son of God sent into the world, that he may be made man for us; and the end of the Law, for righteousness to all which believe. Tim. What are we to learn from these words, that GOD sent his own Son? Silas. These three several Lessons. First, the distinction of the persons in the Trinity; for if the Son 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 son of God otherwise then we are, even his own son, that is, consubstantial and coequal with the Father, contrary to the Arrians, who denied the eternal Godhead of the Son, whom they make an inferior second created God, that is, indeed not a God at all. Thirdly, hence we learn, that when the high and sovereign cause of our salvation is sought for, we may not stay in Christ himself, but arise up unto the goodness of God the Father, sending his Son: which confuteth such as will have foreseen faith and works to be the moving cause of appointing us unto salvation; when as Christ himself is not the impulsive moving cause of appointing us unto salvation, but Gods own love moved him to give and send Christ unto us, john 3. 16. Tim. What is the use of this third and last lesson? Silas. It doth admonish all the faithful, that since God freely out of his love sent his Son for them; therefore it is their duty to send their hearts unto him, wholly to be his, as men send mutually gifts one to another. Rom. 12. 1. Tim. What is meant here by the similitude of sinful flesh? Silas. The meaning is, that Christ being sent of his Father, became a very man, having the true nature of a man, being like to all other men except sin: also by flesh is here meant, human nature consisting of body and soul, being considered without corruption of sin. Tim Why doth he say, in the similitude of flesh? Silas. To teach us that Christ's manhood not only seemed and appeared, but indeed was such, as is the manhood and nature of every other man. Secondly, to show us, that howsoever a natural eye could see nothing but the form of a man, yet that he had another, even a divine nature, not to be perceived but by the eye of faith, Tim. Why is sin added here and put to flesh? Sil. First, because human nature as we bear it, is corrupted with sin: but Christ took it pure without sin. Secondly, our nature as Christ took it, though it were free from the contagion of sin, yet it was not free from the effects and fruits of sin; for he was subject to hunger, thirst, cold, nakedness, weariness, and death itself: which because they are the necessary 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 truly incarnate and made man for our sakes: as God taking mercy on lost mankind, is the efficient cause of our freedom, so his Son sent, is the material cause of our freedom. Tim. Wherefore was the Son of God rather to take human nature than the nature of Angels? Silas. Because the purpose of God was to redeem and Heb. 2, 15. 16. save, not the Angels but mankind: which as it doth express the greatness of God's love to man, so it must greatly excite and stir up man's love to God: for it is very considerable, that men and Angels are both sinners, yet the remedy was allowed to us. Tim. But wherefore was the Son of God, to take man's nature pure without sin? Sil. Because otherwise he could neither have been made Christ had not saved us from sin, being himself a sinner. a sacrifice for us, nor righteousness to us: for had he had our nature with the least sin, he could not only have been no Saviour to us, but himself should have stood in need of a Saviour, and in stead of giving righteousness to others, must have received righteousness from another. Tim. But how was it possible to sever sin and our nature one from the other? Sil. Well enough, he that severed them in the first Adam by creation, could tell how to sever them in the second Adam by incarnation; as he will at length sever them in all believers at their glorification, sin being but an accident which may be separated without hurt to the subject. Tim. What is the use of this? Sil. First, to move us to bless God who hath given us Heb. 7. 25. a Saviour holy and separated from sin and sinners. Secondly, to hunger and thirst after the sanctity and pureness of Christ's human nature, seeing we have so great need of it, to cover our most unholy and defiled nature, the infection whereof alone is enough to condemn us without this remedy. Tim. What was it that Christ did for us being made man? Sil. He did for sin condemn sin in the flesh. Tim. What is meant here by condemn? Silas. Not to punish or exact punishment for sin, but to abolish and take away sin at once out of man's nature; as the word is used 1 Pet. 4. 6. condemnation being put for that which follows it, as condemned persons use to be taken out of the world that they may be no more: so is sin from us by the imputation of Christ's perfectly sanctified manhood: for though sin remain in the godly, yet it is as if it were not, being not imputed; as Augustine said, Quicquid ille non imputare decrevit, sic est quasi non fuerat. Tim. What is to be understood by this word when he saith (for sin?) Silas. Some interpret (for sin) of sin, because sin did unjustly set upon Christ to get him to die, and to be crucified, see john 16, 9 Secondly for sin, by some doth signify for remission of sins. Rom. 5, 6, 8. Thirdly, some interpret for sin, to be a sacrifice for sin, 2 Cor. 5, 21. but I take it this word, for sin, must be joined to the word (sent) and then it noteth the final cause or end, for the which Christ became man, namely, to take away, chase, and drive sin out of our nature which he took upon 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 extreme need, not only of his passion and death, in being made a curse, or of his perfect obedience in doing the will 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 ever any believing Christian should be saved, but that they should all perish: and Christ with whatsoever he is or hath, as by testimony of Scripture given to us, ordained for us and our Salvation. Tim. Why do ye say sa, how can they perish for whom Christ died, and for whom he hath kept the law? Silas. Because none can have eternal life in Heaven, unless they have the absolute perfect righteousness which the law exacteth, one principal part whereof is the perfect intregity of our nature; our will and reason being conformed and fashioned agreeably to the perfect justice of God revealed in his law, so as there be not the least inclination, or proneness to any evil, but a through disposition to every good thing. This full perfection the law is not able (as we have heard) to effect & work in us, because it is weak through our corruption, whereby we are made unable to answer it. And therefore if we should not find this perfect righteousness and integrity, which the law requireth of them that are to live for ever, in the human nature of Christ, and have it allowed and given to such as doc believe in him, it were unpossible that any should be saved, because nothing that is unclean and unholy, shall enter into the new jerusalem, revel. 21, 27. and our nature even after regeneration and faith, it is still defiled by the remainder of sin. Howbeit Christ is not divided, 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 less thankful for Christ's incarnation, then for his passion. Secondly, it serucs to humble even the godliest that are, to think upon their dwelling and remaining sin, for the abolishing whereof, God must defcend and be made man. Thirdly, it helps to comfort the weak ones, when they are tempted to doubt of their salvation through the inbred corruption which they carry about them, and provokes them to sin against God. Let them by a true faith consider of Christ his most perfect natural innocency, that it is no less reckoned to them for healing their defiled nature, than his obedience and sufferings for remission of actual sins, and acquitting them from eternal destruction. DIAL. FOUR Verse 4. That the righteousness of the law might be fulfilled Silas. First, it overthrows all Popish additions of men's merits, which are to be abhorred, howsoever covered & coloured with the name of Christ. 2. It admonisheth all men to seek after the true distinct knowledge of Christ, and to desire to know nothing but him unto their Salvation; hungering after his righteousness, wherein standeth their full and perfect happiness. Tim. What is the other instruction out of this first part of the verse? Silas. That the whole righteousness of Christ, and whatsoever is in him, is theirs which are his members by faith. Tim. By what means may we know them which are thus his members? Silas. By this mark, that they walk not after the flesh, but after the spirit. Tim. But wherefore doth the Apostle repeat this, having 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 do, say, profess and glory (as they are apt enough to do) that they are in Christ; there is none can control them, because none can see what is within their heart. And howsoever such as are in Christ and have faith, cannot deceive themselves: yet many do, by thinking that they are in Christ, and have faith when they have not, presuming of what they never received. This moved the Apostle here again to mention such a witness of our being in Christ, which is outward and more subject to sense, and therefore less apt to deceive, namely, newness of life, or sanctification; which is such a thing, as without it we can never assure ourselves that our sins are forgiven by Christ, and that we are free from condemnation. For though it be not the proper cause of our comfort, yet it is a cause without the which we can have no sound comfort, because it is joined unseparably with justification: for God doth ever sanctify by his Spirit, whom he doth justify by faith: also newness of life is a sure testimony of a lively faith, which makes us certain of our reconciliation with God. Moreover, newness of life, is a fruit of the Spirit, and it is a chief part of our thankfulness to God, who is then most honoured, when his will is sincerely obeyed. Tim. What use is to be made of this doctrine? Silas. First, it reproves the hypocrites, who say they have sanctification, and yet still walk after their own corrupt lusts. Secondly, it admonisheth all to labour for sanctification, without which there is no certainty of justification to be had. Lastly, it much confirmeth such Christians, as labour to lead their lives purely after the motions of God's Spirit, stiving against the lusts of the flesh; grieving heartily with a godly sorrow for their daily failings of infirmities, rising by true repentance, laying hold upon forgiveness promised of Christ in the Gospel, and ever after walking more awfully and warily, and endeavouring to profit to better and greater obedience of the word; let not such despair. DIAL. V. Verse 5. For they that are after the flesh savour the things of the flesh, and they that are after the Spirit, savour the things of the Spirit. Tim. WHat doth this text contain? Sil. The Apostle having turned himself again to the doctrine of sanctification, affirmeth of all believing justified persons, that they study to live and lead an holy life; this he declareth by a comparison of contraries after this manner. They which are after the flesh walk after the flesh, and live wickedly: but they which are after the Spirit, walk after the Spirit, and live godly. Tim. Now expound the words, and tell us who they are that are said to be after the flesh? Sylas. Unregenerate and wicked men, who are nothing spirit: even as carnal men guided by the flesh, are wholly given and addicted to such works as be evil. The reason hereof is that which our Saviour saith Math. 12, 33. make the tree good, and the fruit will be good: also it is the nature of the spirit and grace of God, to move and provoke unto such works as be like itself; 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, have both thought upon and done the things of the flesh: as David, & Peter, etc. How then is it said that they which are after the spirit, savour the things of the spirit? Sil. It is so, yet godly persons are not moved to those evil 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 subject to sin; which as they do not commit by full consent of will, so they rise again from it by repentance. Secondly, a spiritual and godly person must not be judged by one or some few acts and deeds of his life, but by the tenor of it, and as it is for the most part: now for the most part, godly men do savour and mind the things of the spirit; their desire is to live honestly, and to keep an unspotted conscience toward God and all men. Tim. Show us now the profit that is to be gathered out of this doctrine? Silas. First, it teacheth that all believing justified persons, much exercise themselves in such works as are commanded of God: for justification by faith, wheresoever it is, it hath always annexed with it sanctification, or study of an holy life; which can no more be separated from it, than a living man can be separated from the Soul. Secondly, here is a special comfort for such as endeavour to do good things pleasing to God, with love and delight in them; because such have the spirit of Christ, and therefore are certainly justified, free from sin and death, and shall never be condemned, but eternally saved in heaven. Lastly, it affords a reproof to such as say they have the spirit of Christ, and yet savour not the things of the spirit, being either openly vicious and wicked, or else careless of a godly conversation, neither fearing the offence of God, nor yet once in earnest minding his glory. DIAL. VI Verse 6. For the wisdom of the flesh is death, but the wisdom of the Spirit is life and peace. Tim. WHat doth this text contain? Silas. Unto the doctrine of sanctification set forth in the 5. v. here is now joined an exhortation, stirring up believing persons unto holiness of life. Secondly, a dehortation to dissuade from following the lusts of the flesh, and living 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 live after the flesh, following and obeying the lusts thereof, will bring forth death; and therefore we must not savour and affect the things of the flesh, but eschew them rather. Tim. By what reason are believers persuaded to savour the things of the spirit, or to live holily? Silas. By a reason taken from the effects after this sort: To savour the things of the spirit, doth bring forth life and peace: therefore we are bound to follow the affections of the spirit, endeavouring diligently and uprightly to perform and do such good works as we shall be moved unto by the holy Spirit working in us. Tim. Let us now hear you expound the words, and tell us what is here meant by flesh? Silas. That same vicious and naughty quality of sin, powered into our nature from our conception, by carnal generation: whereby both in our reason and will, we are wholly inclined to all sinful things, and not at all disposed to any good, but rather clean bend against every good thing. Gen. 6, 5, Colo. 1, 21. Tim. What is here signified by wisdom? Silas. The concupiscence, lust, and desires of the flesh, or man's sinful nature, as Gala, 5, 24. They which are Christ's, have crucified the flesh with the affections and lusts. The word Phronêma, may indifferently be interpreted wisdom, sense, 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 be obeyed, leadeth to death. Tim. Why would the Apostle call the desire and lust of sinning by such a word as signifies (wisdom?) Silas. For two causes: first, for that unto carnal wicked men, it seemeth wisdom to desire and do wicked things: for wicked men apply all their wit, subtlety, policy, and See this in the story of Pbaraoh, Exod 1, 2 etc. Also of Nebuchad 〈◊〉, and 〈◊〉 in Daniel. craft, how to contrive and effect wicked and sinful purposes, being wise to do evil, and being done, glorying in it, as if it had been wisely done. Secondly, to teach us that that which is in man (being unregenerate) most noble, and most highly esteemed of (to wit, his wisdom understanding and counsel,) it is a corrupt and deadly thing, leading and guiding men in such paths and ways as will at last bring them to everlisting destruction: so far off it is, that natural wisdom should be able to perceive the things of God, and to direct men to do things pleasing unto God, seeing it is darkness and enmity unto him. Tim. What is the instruction you gather from hence? Silas. First, it admonisheth evil men not to rejoice in jer. 9, 23. their wisdom, which is such an evil and deadly thing, 1 Cor. 3, 18. 19, 20. being severed from Christ. Secondly, it warneth the godly to examine even their wittiest thoughts and devices; to be humbled for them, if they come from the flesh. Let the best and quickest wits most suspect and look most carefully to themselves. Tim. What is here meant by death? Silas. A deadly thing, as before, Rom. 7, 24. Where sin is called the body of death. The reason why sin or the lust thereof is counted a deadly thing is, first, because it comes from such persons as are dead in trespasses and sins, Ephe, 2, 1. Secondly, because the lust of sin brings forth death eternal, and deserves it as a proper and meritorious cause of it, Rom. 6, 23. Tim. How comes it that the sins which men do here in a short time, merit punishment which is without any limit or end? Silas. First, because God hath so decreed it, it is his own ordinance and appointment, that the soul that sinneth shall die, Ezek, 18, 20. Secondly, an infinite and eternal justice is offended by sinners. Thirdly, because sin in wicked men grows unto perfection, and they which follow sinful lusts would do it for ever, if they might live for ever. Tim. What is the instruction that ariseth from these words [in death?] Sil. First, that the godly from hence are to be warned to avoid and abhor every sinful lust and desire, because it deserves death eternal: wherewith howsoever God will not punish the faithful, because there is no condemnation to them, being in Christ; yet it standeth them much upon, greatly to take heed of loving and doing that which may make them guilty of such horrible pain in Hell fire. A wise man would not deserve the loss of his temporal life, though he were sure to be pardoned. What madness then were it to deserve the loss of eternal life upon hope of pardon? Secondly, the wicked from hence are also to be warned, that as they abhor death, and would not die and perish everlastingly both in body and soul: so let them beware that they go not on to fulfil their fleshly and sinful desires of pride, covetousness, envy, etc. For he that is truth itself, hath spoken it, that the wisdom of the flesh is death, and all unclean persons shall be cast into the burning lake, revel. 21, 27. Tim. Come we now to the next words, and tell us what is meant here by the Spirit, and by the wisdom of the Spirit? Silas. By Spirit is here meant holiness and newness of life which is here called the Spirit, because the Spirit wisdom of the flesh? Silas. The affections and lusts of our corrupt nature: which are of two sorts. The first sort be in the understanding part of the soul, called the mind, as counsel, discourse of reason, purposes, drifts, thoughts, desires, motions, together with all actions taken in hand by carnal wisdom; yea, the very principles and beginnings of this carnal wisdom, as they be in men unregenerate, they are wholly infected with natural blindness and unbelief, being utterly displeasing to God. The second sort be seated in the will, and do flow from thence, as anger, wrath, envy, covetousness, pride, emulation, etc. with all the actions that proceed from such lusts. Tim. Wherefore are these affections and lusts called by the name of [wisdom?] Silas. Because carnal men are wise to do evil, esteeming it not the least wisdom to plot and perform sinful deeds. See before. Tim. What is here meant by enmity? Silas. Enmity doth signify an adversary, an enemy, or one that fighteth against another. The Apostle doth rather choose to say [Enmity] then enemy, because enmity is a word of greater force and vehemency, serving more to increase and aggravate the naughtiness and hurt of sin. For it showeth that the lust of the flesh, doth greatly strive against God, as an extreme enemy of his. See the like speech, Phil. 1, 21. For Christ is to me both in life and in death, advantage, or gain, that is, very gainful. Tim. Doth not this enmity argue that once there was friendship between God the Creator, and men his Creatures? Silas. It doth so: for there was a friendship between them, at the first creation of man, when God printed in man's soul, the image of himself, consisting in perfect knowledge, righteousness, and true holiness; then did God love man, and man did love God again. This friendship was broken off by the malice of Satan, inspiring the hearts of our first parents, with unbelief, pride, and sin, from whence arise this fearful enmity, God extremely hating man for sin, and man through sinful affections, extremely hating God. For sin made a separation, and divorced the Creator from the Creature, which were sweetly linked together in an holy and happy Communion. Tim. How may it be made clear unto us, that all natural and unregenerate men be enemies to God? Silas. By this reason, because their flesh or corrupt nature neither is subject to the law of God, neither indeed can be. For such conjunction is between God and his law, as to be enemy to either, makes us enemies to both. Tim. What is meant here by not being subject to the law of God? Silas. Thus much: the not yielding and obeying the law of God, but rather resisting, rebelling, or rising up against it, after an enemy-like fashion, loving and practising that which Gods law forbids, and hating and eschewing 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, carnal & natural men not renewed by the Spirit of God, such cannot please God, but are void of his grace, being under death and damnation. Moreover, from hence doth follow even the very quite contrary; as namely, that the wisdom of the Spirit submitteth itself to the law of God, being willingly subject and obedient to it. And therefore they which are in the Spirit, endued with true holiness by the work of the Spirit, they do please God and are his friends, and be in his favour free from condemnation, and are in the way that leadeth to life and peace. This contrariety and opposition, the Apostle doth conceal, either because it was manifest and plain enough to be understood; or for that the wisdom of the flesh, and the wisdom of the Spirit, do not cause death and life after one sort and fashion. For the former causeth death, as an efficient and meritorious cause, deserving it in strictness of justice; the latter causeth life and peace, as a way and means leading thereunto by God's merciful ordinance, and as a cause without which no man can ever attain happiness in Heaven. Tim. Having now opened and expounded the Text, let us hear what we are to learn from hence for our profit and use? Silas. This present Text serveth and helpeth us to confute errors, to instruct us in the truth, to humble the pride of our nature, and to comfort our feeble minds. The errors that are here confuted, are first, such as restrain Confutation. the wisdom of the flesh to sensuality, thinking our appetite or senses, only to be enemies to God, resisting his law; whereas our very reason and will are defiled with sin, and be thereby turned against God, and bend against his law. Secondly, the error of the Papists, which condemn marriage of Ministers, because it is said, such cannot please God, which be 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 work of the Devil, and sinful, because it is written, the wisdom of the flesh is enmity with God; whereas flesh signifieth not our substance, but the vicious quality of sin cleaving to our substance. Fourthly, the error of the Pelagians and Papists touching free will, of which they teach, that it was able to love God and to be subject to his law without grace, or at the least being a little holpen by God's Spirit, it could refuse grace, or receive it, if it list, as the Papists teach; whereas indeed our free will is dead in trespasses and sins, an enemy to God, and can no more without grace be subject to God, to love and obey his law, or believe his promises, than an enemy abiding so, can or will love his enemy, and be subject to him. Secondly, the truths that are here taught, are these. Instruction. First, that Satan's malice against mankind, is most extreme, in that he hath poisoned not only the inferior parts of our soul, but the chief and most noble parts, even our reason, mind, and will: yea, the whole heart with the contagion of sin. Secondly, that all men naturally are in a most wretched and most woeful estate, being enemies and rebels to God, proudly & obstinately bend against him, and he justly against us, to destroy us with eternal wrath; as that subject must needs perish, that hath the King his enemy, and that pot must needs be broken, that fighteth against the Potter. Thirdly, this Text serves to humble us, by remembering Humiliation. and believing, that we were once in this wretched estate, and have in us still some wisdom of the flesh, rebelling against God, Rom. 7, 22, 23. Lastly, this Text serves to comfort us, thus: If Christ Consolation. by his death reconciled us to God, when by sin we were his enemies, he will much more preserve us being reconciled to him, Rom. 5, 10. Also Rom. 8, 32. The consideration hereof, should provoke all believers to greater love and thankfulness to Christ jesus, the greater his love appeared in restoring unto us the friendship of God which we had lost by sin. 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 have not the spirit of Christ, the same is not his. Tim. WHat doth this Text contain? Silas. An application of the former doctrine unto the believing and Christian Romans. For that which he before had generally taught of the sanctification of the Spirit, and of the desire and study both of spiritual and carnal men, he doth now particularly apply it to the Saints at Rome, as his manner is. The sum whereof is thus much; That they which are after the flesh and carnal men, savour the things of the flesh wholly minding and caring for things that be carnal and evil; and so they with their course of life perish as enemies to God; whereas spiritual men mind and care for spiritual and good things, pleasing God as his friends and children. From whence the Apostle doth gather, that seeing the Romans were not in the flesh, but in the spirit, spiritual not carnal men: therefore they were none of God's enemies, but his friends and children, being reconciled unto him and pleasing him made partakers of his spirit and of his Son, and therefore free from condemnation, as he had universally taught in the first verse of this Chapter. Tim. What may we learn for our instruction, from this preceding and method of the Apostle? Silas. From hence we learn the way of cutting and dividing 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 use of every Christian in the assembly, for teaching, confuting, reproving, for exhorting, and for comforting: this application is the life and soul of doctrine, and as a whetstone to set an edge on it; it is frequent in scripture. Tim. Now show us the sever all parts of this text? Sylas. The parts be two: first, a proposition in these words, 〈◊〉 Romans are not in the flesh; it is set forth 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 signify to be in the flesh? Silas. It signifies two things in Scripture; one is to be an infirm and weak man, to have flesh, and body, and soul, as other frail men have, 2 Cor. 10, 3. Secondly, to be carnal and unregenerate, as we are all by nature; to wit, when in all our actions we are all ruled and governed by the sense and affection of our nature, not yet regenerate by Christ; thus it must be taken here. Tim. Is there any difference between being in the flesh, and having flesh in us? Silas. Yea very much; for the most godly which are most renewed, yet still have some flesh and corruption in them, being regenerate in part only; as we have seen out of the 7. Chapter to the Romans, in the example of Paul: but to be in the flesh, agreeth to men wholly unregenerate. Tim. Whereunto doth this interpretation serve us? Silas. First, to reprove such as do interpret this clause of Marriage, as the Pope Syritius did, thereby to condemn the marriage of Ministers. Secondly, it doth admonish us, that it is a danger always to understand the Scripture according to the proper signification of the words; for than we must say, that there are men living that are without flesh, and bone, blood and body; because Paul saith here of the living and believing Romans, that they are not in the fleshut is therefore a figurative speech to be understood of the corruption of nature: in Scripture Dianoia and not To rheton only must be observed. Tim What is it to be in the Spirit? Silas. First, that the elect though they be borne in sin yet do not always abide in the estate of corruption, but are translated into the estate of grace, being of mere carnal men, partly spiritual. Secondly though many at once have both flesh and spirit in them, yet none can be both in the flesh and in the Spirit, these are such contraries as they cannot stand together. Thirdly, that it is the essential property and most certain rule of a Christian, by all means to avoid 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 judge charitably of such Christians, which profess Christ and do not things contrary unto their profession, that they are not carnal but spiritual. This is the cannon and rule of Charity, which indeed is not so certain but that it may deceive, because it cannot look to things within, and hypocrites bear a show of piety without substance. Therefore the spirit of discerning spirits, is a great blessing, the Apostles excelled in it. Tim. Come we now to the reasons to prove that they are not in the flesh but in the spirit. Sil. The first reason is this; The spirit of God dwells in you, therefore ye are not in the flesh to walk 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 whom the spirit proceedeth; so as he is also the spirit of the Son. Tim. What do ye learn by this, that he is called the spirit of God? Silas. That the Holy Ghost doth proceed from God the Father, john 15, 26. As also from God the Son; 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 spirit in us? Silas. The word (dwelling) is taken from men which dwell in houses; who do not only possess their houses, but command and govern all things therein, at their pleasure: likewise the holy Spirit not only fills the hearts of the faithful, but also rules and governs them, enlightening them to know, and directing them to do things pleasing unto God, according to the measure of the Spirit. For howsoever the flesh may rebel, yet the Spirit still possesseth the godly, and hath the dominion and upper hand. Tim. What doth this borrowed speech of dwelling put us in mind of? Sil. Not only of the efficacy of the Spirit, but of his continuance in the faithful unto the end. For he is not in us as a guest to lodge for a night and be gone, but as an Inhabitant to dwell and abide in us, even to the death, and for ever, john, 14, 23. The Spirit which I will give you shall abide with you for ever. Therefore they are in an error, who think that the Spirit of Christ once had, can be utterly lost. Indeed false doctrine and corrupt manners may hinder the working of the Spirit, but cannot extinguish the grace of the Spirit. Secondly, this word [dwelling] puts us in mind of the presence of the Spirit in the faithful, that it is not by immensity and infiniteness of his poweras in other Creatures, but by presence of grace and of his healthful effects. Tim. How manifold is the grace of the Spirit which belongeth specially unto the elect? Silas. threefold: First, union with Christ, to be one with Christ, as his members, whereof follow union with his perfect justice and all merit. Secondly, sanctification to be made new Creatures, to be able to hate evil, and to love and do good. Thirdly, adoption, and sealing up to us our salvation: The Spirit witnesseth to us that we are the Children of God. Tim. What be the effects of the Spirit? Silas. Sundry, but especially two: First, to lead us into all truth, sufficient to our salvation. Secondly, to strengthen and comfort our hearts under the Crosse. john. 14. Tim. What lessons learn we from hence, that the Spirit dwells in the faithful? Sil. First, the blessed condition of true believers, for whom Christ not only died and rose again, justifying them by faith; but also by his Spirit regenerates & quickens them to make them lively members of himself. Secondly, the man which hath in him the Spirit of Christ dwelling, cannot follow and obey the lusts of the flesh, and they which be such, they have not the Spirit of Christ dwelling in them. Lastly, as all in the house do submit themselves unto the command of the chief Householder, so God's Children are content to be at the direction and after the Spirit, in newness of life, Rom. 8, 5, 6, 9 Tim. Having now showed after what sort we are joined to Christ by faith, show us after what sort Christ by his spirit, doth 〈◊〉 himself unto us? Silas. First, Christ giveth the elect his Spirit, to incorporate them into himself, 1 Cor. 6, 17. Secondly, the same his spirit doth regenerate them, and quicken their souls by grace, that they may become his lively members. Ephes. 2, 1, 4, 5. Thirdly, upon the elect being now become his members, he bestoweth his benefits by his spirit, giving them righteousness, holiness, peace, joy, and life. Fourthly, he putteth his spirit into them, to direct and govern them in the ways of God, that they may do the works pleasing to him. Note this, that these several actions of faith and of the spirit, howsoever in the order of causes some go before, others follow, and some are felt of us before others, yet in respect of time they are all wrought together. Tim. What instructions are we to learn from this spiritual union? Silas. First we learn what a noble work our Union with Christ is, unto which are required so many several actions both of faith and of the spirit. Secondly, we are taught, that this union is to be taught and prized above all things as being the foundation and root of all that good which we have by Christ. Thirdly, it confutes such as have thought our union with Christ to have been a natural commixtion of substances, his & ours together; or to be nothing else but an agreement between minds and wills, such as may be between friends, or man and wife, or Prince and subject. Lastly, it doth admonish all men what a needful thing it is, to be endued with faith and the spirit, seeing without these there can be no union had with Christ. Tim. And if we have no union with Christ through the spirit and faith, can we not be Christians? Silas. Without this union we may be Christians by profession, and before men, but before God we cannot; for it is plainly said, If we have not the spirit of Christ, we are none of his. And if we neither have Christ's spirit, nor be none of his, we cannot be Christians otherwise then in name: for as a branch and a member are said to live so long, as they do partake in the juice of the Vine, and life of the body, from whence being severed, they are dead and withered, cut off, and cast out: so it is with us, we have the life of a Christian by being Christ's, and having his spirit, john 15, 1, 2, 3. Gal. 2, 20. Tim. What profit are we to make of this point, that every true Christian is one with Christ, & hath his spirit? Silas. First, this reproves such as use to excuse their sins, by saying they are flesh and blood, and not spiritual; 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 have his spirit, and be spiritual. Secondly, it reproves the Papists, that withhold the Scriptures from God's people, upon pretence that they have not God's spirit; they might even as well 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 pulled asunder, no more than can a living member of a natural body, be severed from the soul; even so can no Christian be without Christ's spirit. Lastly, this reproves such as say, we must always doubt, whether we have the spirit of Christ or no, which we ought no more to doubt of, then whether we be Christians or no. Tim. ay, but many pretend themselves to be one with Christ, and to have his spirit, and so to be 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 spiritual union, to wit, justification and the fruits thereof, as they are laid 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. FOUR Verse 10. And if Christ be in you, the body is dead, because of sin: but the Spirit is life for righteousness sake. Tim. WHat doth this Text contain? Silas. A comfortable conclusion, drawn from the spiritual union, which the believers have with Christ, as thus: The faithful which have Christ dwelling in them by his spirit, may be certain of the salvation of their souls, without all perplexed doubting, wavering, and fear of condemnation. Tim. In what manner, and how is this conclusion of comfort brought in? Silas. By a Prolepsis or preoccupation, by the preventing a secret Objection, which he propoundeth and answereth. The Objection is this; To what end is it to be Christ's, and to have his Spirit in us, sithence we must die as others? Unto which objection the Apostle answereth, that our bodies indeed because of sin still remaining in them, are dead or mortal; but the Spirit is life, because of righteousness. This text than hath two parts, an objection and an answer to it. Tim. Now to the words, and tell us what is meant by this particle [If?] Silas. This particle [If,] signifieth forsomuch; it doubteth not, it reasoneth, affirmeth, or demonstratively concludeth. An argumentativeparticle or word, and not dubitative. Tim. What is it for Christ to be in us? Sil. It is all one with our being in him: both these speeches signify the most secret spiritual joining or union of Christ and his members. Tim. What is here meant by [Body,] and by [Dead.] As also why is this added, [Because of sin?] Silas. By body, some understand the flesh, or unregenerate part of man figuratively: but it would be taken properly for that part of man, called the body. The reason is, because body is never found put for sin, without some addition; also by (dead) is signified mortal or subject to death, Rom. 6. 12. or frail & corruptible, Phil. 3. 21. 1 Cor. 15. moreover (sin) is added to show the true cause of mortality; to wit, sin which brought in death. Gen. 3, 19 Rom. 5. 12. now the bodies of the Saints being not void of sin, therefore they be obnoxious and lyeable to death. Tim. What doth righteousness signify? Silas. It well may be interpreted either of Christ's righteousness imputed to faith; or of righteousness inherent and begun in our hearts by the regenerating Spirit. If we take it of the former, the sense will be thus much, viz. The soul or spirit shall live through righteousness imputed to the believer, because he being justified and freed from guilt of sin, is also thereby to be absolved and set free from death eternal; which being removed, life eternal must needs come in the room as a necessary fruit and consequence of righteousness imputed, Rom. 1. 17. The just by faith shall live, Rom. 5. 18. But if we take the latter sense, than it will have this sense, not as any meritorious cause of it: but because it is a certain undeceiveable sign of imputed righteousness, to which life eternal belongs: also of Christ his spirit dwelling in us, and of our communion with Christ; all which are sound witnessed by our unperfect righteousness or holiness of life; as trees known by the fruit. Tim. What instructions do arise from hence? Silas. The first is this, that all men, even the godly are frail and mortal, which is proved, Heb. 9, 27. also by experience, and reason, which is dwelling sin; whereof seeing none be free, therefore all be frail and under death. Tim. What use of this instruction? Silas. It serveth much to shake off pride and security, and to provoke all to watchfulness and humbleness. Should dust be proud? should man be secure, seeing he must die and come to judgement? Tim. What is the answer to this objection? Silas. The Spirit is life because of righteousness. Tim. What is meant here by the Spirit? Sylas. Some by the spirit will have meant the Holy Ghost, the spirit of God and Christ dwelling in us; & then the meaning is, though we carry about us mortal bodies, yet the holy Spirit of Christ dwelling in us, is even in this mortality, the earnest and pledge of immortal life in heaven. But by Spirit here is meant the spiritual part of man, to wit, the soul being 〈◊〉 by the spirit of God. The opposition between the spirit and the body, do require this sense. Tim. What use is to be made of this point? Silas. A singular comfort against the terror of death, & the horror conceived from the putrefaction and rottenness of the body in the grave, that howsoever the body must die by the decree of God: yet the soul being sure of eternal life, shall live for ever with Christ in heaven, the better part shall be well, even most happy; and the worst part the body, must follow in time: for being both the members of Christ, and temples of the Spirit, both must be vessels of celestial glory. Tim. What other instruction from hence? Silas. Whosoever is righteous indeed by inherent and imputed righteousness, he may be undoubtedly sure, that he shall live for ever eternally with God: first in his soul, then in his body. The reason is, because such have the beginning of eternal life, and therefore are sure of the possession. For God will finish that which he begins, also he will keep his promise. Tim. What use of this point? Silas. It should cause every one to search whether he be justified and sanctified. He that finds these upon due examination, finds strong testimony of his eternal salvation; whereof the less we doubt, the more sure we are of righteousness. Secondly, it affords a sharp reproof to such as are unrighteous, as their lives do show; yet promise to them selves life eternal, and profess the hope of it: these lie and deal not truly, whosoever saith that he shall live happily, & yet hath no care to live holily. He that walks in darkness and saith, that he hath communion with light, doth deceive himself. DIAL. X. Verse 11. But if the Spirit of him that raised up jesus from the dead, dwell in you, he that raised up Christ from the dead, shall also quicken your Mortal bodies, by his Spirit that dwelleth in you. Tim. WHat doth this Text contain? Silas. A Consolation taken from the, effects of the Spirit, raising up our vile bodies, unto a glorious life. It doth naturally arise from the former verse after this fashion. Our bodies when they be dead, and do lie and rot in the grave, they shall be quickened again at the last day by the power of Christ's spirit. The sum whereof is thus much: that howsoever death and corruption in the grave be things very terrible; yet for all that, this is no small comfort unto the faithful, that the same Spirit which at their death gives eternal life to them as concerning their souls, shall also at the length quicken their bodies, that the whole man may live, and be blessed for ever. Tim. Let us now come to expound the words, and tell us what is meant here by [Him,] and the [Spirit of him?] Sil. By him is meant God the Father; from whom, because the holy Ghost proceedeth, therefore it is called his Spirit, or the Spirit of him. Tim. What is meant here by jesus, and the raising him up from the dead? Tim. By jesus is meant the body of jesus, which being crucified and dead, was quickened again the third day: and this is called the raising up jesus from the dead. A Synecdoche of the whole for a part. Tim. What do ye learn from these words thus opened and declared? Tim. WHat is the sum of this 12. verse? Silas. That Christians must not live after the flesh, (but after the Spirit,) which though it be not expressed, yet it must be understood by the law of contraries. Tim. By what argument is this exhortation pressed and urged upon us? Silas. By four arguments: The first is taken from that which is equal and honest, verse 12. The second from danger, the third from profit, the fourth from the easiness of it, verse 13. Tim. What is the argument taken from honesty? Silas. It is this: Common honesty requireth that every man pay his debt: now all the faithful are debtor to the Spirit, and therefore we are all bound to pay this debt, by living after the Spirit. Tim. What are we to learn 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 firmly upon the ground of some doctrine, even as doctrine becomes more lively, when there is an edge set upon it, by exhortation. Secondly, from hence we are generally taught, that it is a point of honesty and justice, to answer and satisfy our debts as it is written, Rome, 13, 8. Owe nothing to any man. Whereunto add the example of the widow, mentioned in 2. Kings, 4, 7. who being charged with many Children, yet sold her substance to pay her debt. See more touching this, upon the Dialogue, Rom. 13. 8. Tim. What use is to be made of this point? Silas. It reproves sundry sorts of people: First, such as borrow and never mean to pay, taking all to be their own, that once comes into their purse. Secondly, such as are of opinion that whatsoever is lent them is their own if they need it, neither are they bound to restore. Thirdly, such as will pay their debts, but they do it out of a love not to honesty, but to their own reputation. Fourth lie, such as wickedly defer payment to the hurt of their creditors, or wholly defiaude their creditors by unjust tricks. Fiftly, such as discharge their debt but doing it with an ill will, loving them the worse which have trusted them with their money: that proverb being often fulfilled in this case: When I lent I was a friend, but when I asked I was unkind. 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 Gospel should live by the Gospel. Tim. In what respects, or by what ways do the faithful become debtor to the Spirit? Silas. The godly are debtor to the spirit three manner of ways; in respect of his benefits towards them past present, and to come; the benefits past, are these six. 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 work of the Spirit. Gen. 1. 26. This place proves that our creation is the work 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 children of God by faith. joh. 1, 12. 13. & 3. 5. 6. Thirdly justification, in that they are set free from sin & eternal death, and accepted as fully righteous, by the imputation of Christ's righteousness to them. Fourthly calling, whereby they have been drawn unto the faith in Christ. Fifthly sanctification, whereby sin is mortified that they may live in newness of life. 1 Cor. 6. 11. Sixtly, all the graces and fruits of the spirit. Gal. 5. 22. Secondly, the benefit present, is the spiritual consolation in all afflictions, together with the government and regiment of the spirit. joh. 16, 7. Rom. 8. 9 Thirdly, the benefits which we hereafter look for from the spirit, is first, daily increase of knowledge and all other gifts of the spirit. Secondly, corrob oration in grace unto death. 1 Pet. 5, 10. Thirdly, quickening of their souls at their death with eternal life. Rom. 8, 10. Fourthly, quickening of their dead bodies at the resurrection. Rom. 6. 11. Fiftly, the glorification both of body and soul eternally in heaven. These many and great benefits of the spirit, do therefore oblige and bind the faithful most straightly unto this debt, not tolive after the flesh but after the spirit, which doth so many and great things for us. Tim. What is it, not to live after the flesh? Sil. Not to live after the flesh signifies not to live after the motions of our corrupt nature, but to study to mortify them. Tim. What, do we owe nothing to the flesh? Silas. Yes, to our flesh (as it is our substance) we owe love and cherishing; but to the flesh as it doth signify here sin and corruption, we owe nothing, but crucifying and mortifying of it; for it strives against the spirit, it rebels against the law of our mind, it leads us captive to sin, it causes us to do the evil we would not do, and to leave undone the good we would do; it is an enemy or rather enmity against God, it cannot please God. Tim. What is it to live after the spirit? Silas. To strive, take thought, and endeavour to do according to those motions which are stirred up by the spirit; (to wit,) such thoughts and motions as agree with the word of the law and Gospel, and such motions we are bound to follow, for it is our debt: whereas a carnal man will repel such motions as accord with the word, but a spiritual man will entertain them. Tim. Show us now what we are to learn from this sentence? Sil. This one thing, that a godly and a righteous life is a debt which is due from us to God; the reason hereof is threefold. First, we are God's creatures, therefore we are bound to serve him by the law and right of creation. Secondly, we are redeemed and bought with the price of Christ's blood; therefore we do owe to him all obedience and service by right of purchase, 1 Cor. 6, 20. Thirdly, all the former benefits given us by the Spirit, do oblige and bind us to a godly life, by the right of common honesty, which binds us unto our benefactor. Tim. What use and profit are we to make of this point of doctrine? Silas. First, if living godly all our life long be a debt, than it cannot be that our works should merit with God; for that which is a debt cannot be a merit, no man merits (not thanks) to pay what he oweth. Secondly, this overthrows the works of supererogation, which if they beo works of the Spirit, than we owe them of duty; and if they be not such works, than ought they not to be done. Thirdly, hence we learn, that the doing of good works, or the leading of a godly life is a thing necessary, though not as a meritorious cause of salvation, yet as a duty which we are bound to pay, as a debt to the spirit our benefactor. Lastly, all that live after the spirit, will be obedient to the word of God; & the more obedient we are to the word of God, the more we live after the spirit: for the spirit & the word are coupled together by firm connexion. The word is Esay 59 21. understood and obeyed by sanctification of the spirit; and the holy Spirit persuadeth to that only which is consonant to the word. DIAL. XII. Verse 13. For if ye live after the flesh ye shall die, but if ye mortify the deeds of the body by the Spirit ye shall live. Tim. WHat doth this scripture contain? Sil. New reasons to enforce the former exhortation of living after the Spirit, and not after the flesh that is of leading a holy life; the reasons be three. The first is from the unprofitableness, or danger if we do live after the flesh, than we shall die. Secondly, from the profit which will follow, if we do live after the Spirit; then we shall live. The third is from the facility and easiness, because through the grace of the holy Spirit, it will be an easy thing to lead a godly life. Tim. Now expound the words, and tell us what it is to live after the flesh? Silas. To follow and obey the corrupt motions of our blind reason and perverse will. The danger hereof is death: now all men naturally abhor death, as a most fearful thing. Therefore as we would abhor such a miserable and horrible effect as death, we must be careful that we live not after the flesh, but that we obey the Spirit. Tim. What death is that which is threatened to those that live after the flesh? Sil. Not only the natural death which is common unto all, from which even the godliest are not exempted, but must die at the last. Again, this death is so far from terrifying some of the godly, that it giveth them much joy and comfort, and is a thing most desired of them; and therefore these words are not to be understood of a corporal death alone, which is the dissolution of nature, but it may partly be understood of a natural death when it is inflicted upon the godly, as a judgement of some lust of the flesh, which they have too much followed. As it happened to Moses, Aaron, josias, 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 God's children dear from the hand of civil justice, as happened to some that perished in the wilderness, 1. Cor. 10, 5. and to sundry others daily amongst ourselves, who come unto public and shameful death, for some work of the flesh which they have done, and yet no doubt are the faithful Children of God; as it did befall the Thief upon the Crosse. But that death which is here chiefly to be meant, is eternal death, which is the casting out of the whole man, both body and soul from God's presence, to suffer Hell torments for ever and ever. Tim. But seeing they which are cast into Hell shall there live for ever how is this called death? Sylas. First, as the blessedness of heaven is called life in scripture, because of all things life is most pleasant: so the miseries of hell are called death, because death of allthings is very miserable & most shunned. Secondly, though the wicked do live in hell, yet because they are separated from God who is life, and because they so live, as that they are ever dying, therefore it is worthily called death. Tim. The words being thus opened, now let us see what instructions will arise from hence? Silas. The instructions are two, the former concerns the wicked, the latter the godly: for the former, the wicked are here admonished, that if they are obedient unto the flesh & live wickedly, doing what sin command's, they must die and perish for ever, if they continue so, 1 Cor. 6. 9, 10. Gal. 5. 20, 21. reve. 21. 8. the reason hereof is because the wisdom of the flesh is death, Rom. 8, 6. also because the wages of sin is death Rom. 6. 23. Tim. What is the use of this instruction? Silas. It affords an admonition to all such as do live in the service of any fleshly lust, to forsake it betimes and earnestly, as they do covet not to be destroyed perpetually; if this move not, yet let them forsake their evil course, lest they shorten their natural life, and purchase to themselves a reproachful death, by being given over to some crime that shall deserve it. Tim. What instruction may be given from hence to the godly? Silas. This, that howsoever they are free from condemnation by faith in Christ, yet the meditation of eternal death is profitable for them: the reason here of is, because the godliest men have still some flesh and sin abiding in them, yea the most have more sin than grace. Hereof it follows that they are never free from blemishes and spiritual slothfulness, security, presumption and profaneness; against which, the consideration of hell pains is a good remedy; because the more Gods fierce justice and wrath be thought upon and feared, the more careful men become to avoid the former and all other sins. The Papists do us wrong in charging us to wish men not to leave sin for fear of Hell fire. Tim. What profit is to be made of this latter instruction? Silas. First, it reproveth the godless, who do not think it needful often to think of Hell fire, or be afraid so to do, lest it trouble them; better now to be feared with it, than hereafter to feel it. Secondly, it admonisheth all God's Children much and very earnestly to consider the estate of the damned, if they desire to live holily after the example of Paul, 2. Cor. 5, 9, 10. 2. Tim. 4, 1, 2. It is Chrysostom's counsel, that at banquets and feasts and public meetings, men should talk of hellish pains, that they may be awed, and avoid them. Tim. Proceed now to the words, which contain the second reason, and tell us what is meant here by the deeds of the body, and what is it to mortify them? Silas. By deeds of the body, we are to understand the same whichelse where are called the lusts of the flesh, the works of darkness, even all sinful motions and deeds which spring from the mind, and are executed by the body: and [mortify] signifies to suppress and keep them down by the power of the Spirit, that they do not flourish and reign in us, as a King to command and govern us. Tim. What is meant here by Spirit? Silas. The power and strength of the Holy-Ghost, abating and taking down the strength of sin, causing it by little and little to die in us. Tim. How many ways doth the grace of the Spirit work towards the mortifying of sin? Silas. Four ways: First, it doth detect and discover sinful thoughts and actions. Secondly, it stirs up a grief for them, and hatred of them. Thirdly, it kindles fervent prayer to get strength against them. Fourthly, it brings to mind sentences of the word, which are as a sword to cut down sin. Lastly it makes watchful against sin, to avoid all occasions of it, and to use all sanctified means against it. Tim. What is here meant by life? Sil. An happy, long, and prosperous life here, which is often granted to the godly, as a fruit of their godliness; but especially eternal life in heaven, which consists in the participation with Christ, of his bliss, glory, and dominion, Reu. 3, 21, 22. Tim. Let us hear what instructions doth arise from the latter part of this Verse? Silas. First, in the godly which are regenerate, there will always be found some deeds of the flesh, because their regeneration is unperfect. Tim. What use of this instruct on? Silas. It confutes such as challenge to themselves a feigned perfection. Tim. What is the second instruction? Silas. That the life of every godly person must be a continual mortification and repentance. They must always be offering violence to their sinful lusts, resisting them by the word, praying against them, avoiding all occasions of them, and using all other good means for the beating of them down, if ever they will live holy. Tim. What use of this second instruction? Silas. It sharply reproves the negligence of such Christians, as suffer their wicked lusts (as weeds in a garden, or ill humours in a body) for lack of mortifying & resistance. Tim. What is the third instruction? Silas. That sinful lusts are not to be mortified, otherwise then by the grace of the Spirit, without which it is impossible to subdue them, & by which it will be found very easy to tame them. The reason is, because the force of the Spirit, is stronger than the power of sin. Tim. What use of this instruction? Silas. It confutes such as affirm, that vices may be mastered by strength of free will, or by Philosophical virtues. Secondly, it humbles the godly, to consider that they can overcome no sin of themselves, without the aid of the Spirit. Thirdly, it admonisheth all men to seek for strength against sin at the hands of God's Spirit. Lastly, the Spirit useth our endeavours as a means of justification. He that made us without ourselves, doth not save us without ourselves. Tim. What is the last Instruction? Silas. To live after the Spirit, is the way to live happily here and for ever, the reason is, God's ordinance and promise. Tim. What is the use hereof? Silas. To encourage all men to lead a godly life, without the which they shall never live a blessed life. DIAL. XIII. Verse 14. For as many as are led by the Spirit of God, they are the sons of God. Tim. WHat is the scope and drift of this present Text? Silas. To confirm and prove the latter part of the former verse, namely, that they shall live eternally in glory, if they do mortifre the deeds of the body. This is proved by a reason drawn from the efficiene cause, to wit, from the right of sons after this sort: Sons are heirs of their father's goods, even of eternal life in heaven, verse 17. but the beloeving Romans, and all other the faithful which live holy, are the sons of God, verse 14, 16. therefore all such as lead a holy life, shall live for ever with God. Tim. But how doth the Apostle prove, that belesuers which endeavour to mortify their sins and live holily, are God's sons? Silas. By three arguments: First, because they are led by the Spirit: Secondly, because they call upon God, as upon a Father, verse 15. Thirdly, because the Spirit of God, and their own sanctified conscience do so witness Rom. 8, 16. unto them; and in the mouth of two or three witnesses every word is confirmed. Tim. Now show us what is the sum of this 14. verse? Silas. It is this: Such as mortify the deeds of the body, they are the sons of God, because they are led by The Spirit of Adoption is peculiar unto Children Galath. 4, 6. the Spirit of God, and therefore shall live for ever. Tim. Let us now come to interpret the words, and tell us here what is meant by the spirit? Silas. The operation and work of the Spirit is here called the Spirit, by a Metonymy 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 have one to lead them: or from the lame that cannot go, but must have one to help them: or from Infants and young children, which can very hardly go without another to lead them. Tim. What are we to gather from hence? Silas. It doth warn all God's children, of their natural weakness, and extreme misery: First, in that we are blind, having no light in our sclues, as it is written, The Natural man perceiveth not the things of God, 1 Cor. 2, 14. Secondly, it appears in this; that being regenerate, yet we have no more knowledge then that we receive from God's spirit teaching us: This made the Prophet to cry, O Lord open mine eyes, or, O Lord give me understanding, Psal. 119, 18. Thirdly in this, that regenerate men still are like Babes, which have continual need of the government of the Spirit, to lead them the way unto God's Kingdom. Tim. To what purpose serveth the knowledge of this our misery and weakness? Sil. First, to the humbling and to the taking down of our proud hearts, from ascribing any thing to our own wit or strength in the matter of pleasing God. Secondly, to provoke the godly unto earnest prayer, that they may have the conduct and leading of the Spirit, which is so needful for them, as without the which, they can never be able to see one step in their way, or to set one foot forward, no more then blind men or little Children. Tim. But tell us now distinctly by what ways and means doth the Spirit lead the godly? Silas. Not by a general motion, such as all Creatures in heaven and earth are moved by, nor yet by any violent impulsion against our wills, as if we were stocks and logs, but by an especial grace effectually stirring and persuading them to such things as they being already renewed willingly desire to do. Tim. What things doth this especial grace work in them, when it stirs them up to things desired of them, and pleasing to God? Silas. Three things: First, is information or instruction outwardly given by the word, concerning things agreeable to Gods will. Secondly, an illumination from the Spirit, to see and know such instructions to be from God himself, Thirdly, inclination and bowing of the will voluntarily to will, and readily to obey such divine instructions. For as the Spirit doth not enlighten us, but by the word expounded and opened: so it is in vain to know what we should do by the light of the Spirit and word, unless will and strength be given us to do it. And it were not enough to have will and strength given us to do it, if we want knowledge of that which we are to do. Therefore unto leading, these three things be necessary, first, to be instructed by the word, secondly, to be enlightened by the Spirit in our minds, and thirdly to be mightily strengthened in our wills and affections, that we will well effect what we do sound affect. Tim. What profit are we to make of those things unto ourselves? Silas. First, it showeth how wretched we are so long as we live in ignorance, and are obstinate in sin, because such are not led by the Spirit, but are tossed up and down by the impulsion of their damnable lusts Secondly, it shows the conduct & leading of the Spirit to be not enforced, but free and full of pleasure and delight. It leadeth the willing, it haileth not unwilling. Thirdly, it confutes the Papists, which teach the government of the Spirit to be contrary to the liberty and freedom of our will; because though it be directed and led by the Spirit, yet it doth still retain it own nature, The will cannot be compelled, but willeth all freely which it wisheth. both willingly willing that which is good, and in itself being flexible and apt to will that which is contrary unto good, were it not for the conduction of the Spirit carrying us the right way. Tim. Now tell us who be the sons of God that are here spoken of? Silas. Not sons by nature as Christ is, nor by Creation as Angels, be, but sons by grace and Adoption. These may be considered two ways: either according to predestination or Gods eternal purpose, in which respect the elect before their new birth are termed the Children of God, john. 12, 52. or else according to their Children of God's purpose 2. and actual children being called. present estate, being effectually called unto Christ, and are actually adopted: and thus our text speaketh of the sons of God. Tim. What are we now to learn by this, that God's sons are said to be led by the spirit of God? Silas. First of all, that this is an undoubted and unfallible mark of the son of God, to be led by the Spirit of God, in such manner as is before declared: even as the sons of Satan are known by this, that they are led by the flesh, following and obeying their own corrupt hearts, and doing the will of the Devil their father, john, 8, 44. so Gods sons are discerned hereby, that they strive to be obedient to the Spirit and word of God their heavenly Father, being much grieved and humbled when they slip and leave the direction of the Holy-Ghost, being very heedful and wary for afterward. Tim. Show us how the leading of the flesh may be known from the leading of the Spirit? Silas. First, the Spirit moves Christians to be holy and just in their counsels and meditations, heavenly and divine; and carrieth them to things unpleasant and quite contrary to the flesh, yet such as be acceptable to God: but it is quite otherwise with the flesh, which moveth men to things which are unrighteous and wicked, earthly, vain and hateful to God. Secondly, it is known by those fruits of the Spirit and flesh, mentioned in Gala. 5, 19 20. etc. Tim. What other thing are we to learn out of this verse? Silas. A new and forcible reason, to stir the regenerate to live holily, because they are the sons and adopted children of God; and therefore must be holy as their heavenly Father is holy: also because God hath vouchsafed them his sons Spirit to be their leader, which is a worthy privilege; for the world cannot receive this Spirit, as Christ saith, john 14. 24. DIAL. XIIII. Verse 15. For ye have not received the spirit of bondage to fear again: but ye have received the spirit of adoption, whereby we cry abba Father. Tim. WHat doth this text contain? Silas. The second reason to prove believers to be the Sons of God; which is, invocation or calling upon God by prayer with childlike confidence, as upon a most loving and most merciful Father. This argument is drawn from an adjoint or property of the Son of God; for all they and none other than they, can call upon God with a filial and childlike trust and confidence. Moreover whereas Paul had said of all the Sons of God, that they are led by the Spirit of God: now he declareth what Spirit that is wherewith they are led and governed, to wit, the spirit of adoption, which is here set forth by the contrary, to wit, by the spirit of bondage and fear: and also by the effects; to wit, fervency and earnestness in prayer, whereby we cry Abba Father. Tim. Collect now the sum of this verse, & tell us of what parts it doth consist? Silas. The sum is this, that all true believers they are the Sons of God, seeing they can call upon God, as their loving Father, and are governed by his Spirit, not of trembling but of adoption. The parts of this text be two; the first is a property of God's Sons (to wit) faithful and fervent 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 us what is meant by receiving [ye have received?] Silas. Effectually to feel the grace and operation of the holy Spirit: in this sense we are said to receive the word and the spirit, when they become effectual in our hearts. And on the other side, they are said not to receive the spirit, in whom the virtue and efficacy of the spirit, doth not utter itself. john 14. 24. The world cannot receive the Spirit. Tim. What is signified by bondage and fear? Silas. 〈◊〉 fear or such fear and trembling as useth to be in bondmen or slaves, which fear the whip or punishment, and for the only dread thereof, they forbear evil. Tim. What is meant by adoption? Silas. An action of God, an adopting and taking them to be sons by savour, which are none by nature. Tim. What are we to understand by the Spirit? Silas. The third person in the Trinity, even the Holy Ghost, which before was called the Spirit of God and of Christ. Note this, that although the Apostle maketh here mention of the Spirit of fear and of adoption, yet the holy Spirit of God is but one; but this one spirit hath sundry effects and workings, even in the self same persons, as appeareth in the example of these believing Romans: in whom the spirit of God first of all brought forth fear: their conscience trembling like bondmen before their Lord and judge; 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 [again] ye have not received [again;] giving to wit that before they were converted, the spirit engendered fear and much dread in them: but now they were converted, they had received another effect of the spirit, to wit; liberty and boldness by the assurance of their adoption. The mark which the Apostle aims at in all this, is to move the godly not only to do the will of God and please him; but to do it willingly and readily, being made his Sons by adoption, and free from all fear and bondage, they were delivered from the hands of their enemies, to serve God in true righteousness and holiness without fear. Luke 2. Tim. The meaning of the Apostle being thus explained, let us hear what instructions arise from hence? Sylas. First of all, we learn by what steps and degrees the Spirit of God proceeds in the converting of elect sinners; the steps or degrees are two: the first whereof is, servile fear and trembling: the second is the adoption of sons, accompanied with much liberty and holy boldness. The true causes and grounds of this proceeding of the spirit, in the conversion of a sinner, be these three. First, that all Gods elect through 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 appointing, that the elect should have their conscience bruised and humbled by fear, before they be set at liberty by grace. Ephe. 6. 1. 2. 3. Math. 3. 5. 6. 7. Mark 1. 9 10. Esay 61. 1. Tim. But by what means and instrument, is this servile fear wrought in the hearts and consciences of the elect? Silas. By the law of God, which as it was given in Mount Sinai in a terrible manner, by lightning, thundering, fire, etc. So the proper effect of it in men's consciences, is no other but terror and dread, fear and trembling: therefore the ministration of the law is termed by the Apostle, the ministry of death and condemnation; because it begets the fear and sense of these things, being revealed in the 2, Cor. 2 law to men's conscience in a lively manner. Example hereof we have in Felix, who trembled when Paul preached the law unto him. Acts 23. 25. Secondly, of Paul himself, who was filled with deadly fear in his heart, by the knowledge of the law. Rom. 7. 9 10. Tim. When the Spirit doth by the law work fear in the hearts of the elect, by what way doth he it? Sil. By means of a practic syllogism after this sorre: Every transgresfor of God's law is accursed, being guilty of 1 Proposition eternal torments in hell: this proposition is Gods own voice. Deut. 27, 26. Gala. 3, 10. But I am a transgresfor of 2 Assumption. God's law, saith the elect sinner: this is the voice of every man's own conscience, convicting him of the breach of the law sundry ways. Now the conclusion follows necessarily. 3 Conclusion Therefore I am a most accursed & wretched man, worthy of eternal damnation in hell fire. This conclusion is the work of the holy Spirit, causing every elect sinner, to apply unto himself the most horrible threatenings of the law, whereupon there ariseth in the conscience great fear, horror, and astonishment: for which there is no salve in the law, which is able to kill, but not to make alive. Tim. But are all the elect partakers of this fear, before their connersion, and all in a like degree? Silas. All the elect which come to years and discretion are not converted without this fear, but all have not a like portion of it: for God dispenseth the measure of this fear as it pleaseth him, to some more, to some less: it faring with men in their new birth, as with men in their natural birth, where some are borne more easily, some with more pain: as some sores are let out with the pricking of a pin, and some need much launching. Tim. Tell us what profit and use we are to make of this doctrine, touching the degrees that are used in the converting of elect sinners? Silas. First, we are taught how miserable we are by nature, we being the children of God's wrath and condemnation, living always as bondmen in fear of his punishment, Eph. 2, 1, 2, 3. Secondly, we are taught how needful it is to have God's Law sound opened and applied unto us, seeing we have not the Spirit of adoption, till we have the Spirit of fear, and this is gotten by the ministry of the Law. Thirdly, we are warned what duties men are to do upon the hearing and reading the Law, that they may further their own conversion, which be these: First, by the Law, to get distinct and sound knowledge of sin, Rom. 3, and 7, 7. Secondly, rightly to understand what that curse is, which the Law threateneth unto sin & sinners. Thirdly, a diligent search and examination of ourselves, whether we be not guilty of these very sins, against which the law denounceth the wrath and curse of God. Fourthly, Legal faith, believing that we are breakers of the Law, and do deserve the curse of the Law. Lastly, upon the application of the Law to ourselves, to labour and work our own hearts, to get them humbled and broken with fear and terror of God's judgements. For then, and not before, the heart is made meet to receive the Spirit of Adoption. here are reproved such as gather too much hope from the Gospel, ere the Law have duly feared and taken them down with grief & shame. Tim. Is there any other use to be made of this former point? Silas. Yea, these three: First, they that had never any portion of this Legal fear, have just reason to fear & mistrust their own conversion. Secondly, if any be under this discipline of the law (having their conscience feared and troubled with the consideration of the condemnation due to their sins) let them not be much discouraged, for they are in a good way to true conversion. Lastly, let such as have the spirit of fear, not rest there, but pass on till they have the Spirit of Adoption, lest it fare with them as it fared with Esau, Cain, and judas. Tim. What is the next degree of a Christians conversion? Silas. To receive the Spirit 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 Spirit of Adoption, and thirdly, what it is to receive the Spirit. Tim. What is Adoption, and how may it be declared? Sil. Adoption is the making one actually a son by grace, which is no son by nature, Ephe. 2, 3. Gal. 4, 4, 5. For this word (Adoption,) is borrowed from the custom of men, who being Childless do adopt and take to them of favour the child of another to be their son. This benefit of Adoption, may be declared many ways: First, by the person of him who adopteth, to wit; God, who having a natural Son, yet wanting sons in our kind, hath Adopted men & women to be his Children; which is not the wont among men, but quite contrary. Secondly, by the persons of us who are Adopted, being both beggarly, and void of all goodness, being also his enemies, full of all unrighteousness, Rom. 5, 6, 7, 8. Thirdly, by the dignity of the thing, it being a matter of wondrous excellency to have such a sonship, more a thousand times then to be the son of a most mighty Prince. Fourthly, by the manifold and exceeding benefits which comes by Adoption, namely, to be heir of the world and of Heaven. 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 Spirit of Adoption? Silas. A special grace of the Spirit, certifying our Adoption unto us. A grace which flows from Adoption, and is proper to Adopted ones, serving to witness their Adoption, and therefore fitly called the Spirit of Adoption. Tim. What be the two effects and fruits of the spirit mentioned in this Text? Silas. The first is, to seal or assure in the hearts of the elect children of God, the witness of their adoption by Christ: hence it is called the Spirit of Adoption, and in the same sense also it is termed the earnest of our inheritance, Ephes. 1, 14. The second is, to open their mouths with childlike confidence and godly fervency, to pray unto God, as to a most loving father. Hence it is called by the Prophet Zachary, the Spirit of Grace and of prayer, Zach. 12, 10. Tim. How do the elect receive the spirit of Adoption? Silas. By the Ministry and preaching of the Gospel, as the Spirit of fear and bondage, is given by the preaching of the Law. Hence the Gospel preached, is called the Ministry of life, of righteousness, and of the Spirit, because through the Ministry of the Gospel, the Spirit is effectual to quicken the dead hearts of the elect, through Faith in Christ, thereby to be made righteous before God, and to become his sons, and heirs of eternal life. This is proved by the word of the Apostle, Gal. 3. 2. This would I know, received ye the spirit by the works of the Law, or by hearing Faith preached, that is, by hearing the Doctrine of the Law, or by the doctrine of Christ apprehended by Faith? Tim. But how and after what sort doth God work in the Gospel, when by it he will work in his Children the Spirit of Adoption? Silas. The Spirit of Adoption is received into the hearts of the elect by these degrees, or several works of grace. First, after the Conscience is humbled and terrified by the Law, being brought to see and feel an extreme need of Christ crucified, there is engendered an earnest desire and longing after him and his merits, such as is in hungry men after meat, and thirsty men after drink, or wearied men after rest, or in the sick after health. Secondly, this desire is accompanied with an unfeigned confession of particular sins, so far as be known to us, and hearty bewailing of the deep misery due unto them. Thirdly, there is wrought a persuasion, that all their sins how great and many soever, be pardonable, being far inferior to the infinite mercies of God, & merits of Christ. Fourthly, there follows an earnest and constant craving of the forgiveness of them all. Lastly, there cometh the gift of a lively faith, assuring the Conscience that all are forgiven, and they fully reconciled unto God, whence ariseth great peace and rest with liberty and freedom to the soul. And this faith in God's promise is the testimony of the Spirit, all which is shadowed out by the parable of the lost child, who felt a great need of his Father's reconciliation, much desired it, confessed himself unworthy of it, despaired not to find it, earnestly begged it with persuasion of it. Tim. This Spirit of Adoption which is here set as contrary to the Spirit of fear, doth it expel all fear where it is given? Silas. It doth expel all servile fear (though not utterly) as it is written, Perfect love casts out fear, 1 john 4, 18. but it engendereth filial fear, as it is written, There is mercy with thee, that thou mayst be feared, Psal. 130, 4. The adopted children of God have then a mixed fear, as they are not wholly free from fear of hell fire; which serves them as a bridle and curb to awe them and restrain them from sin: yet they chiefly fear him, because they would not offend his infinite goodness. This fear is often commanded, and they are often exhorted unto it, & it hath many promises made to it in the word. Tim. How may the children of God perceive that they are endowed with this spirit of Adoption? Silas. Especially by that effect of calling upon God; for whereas the elect before they had this Spirit of adoption, were afraid of God, and did fly from him, as from a most terrible judge, (example whereof, we have in Adam and Eve, after their fall. Gen. 3.) being now adopted by grace, the Spirit of God doth open their mouths to pray unto God as children unto a father, with holy boldness, Gal. 4, 5. The reason hereof is, because they being certain that their sins be forgiven them, and that God who was their enemy is reconciled, therefore they may freely speak unto him, aa one friend unto another, and God is as ready to hear them, as a father is to hear his own dear Child. Yea far more ready to hear, than his children are to ask, preventing their prayers oftentimes, and always granting them. Tim. What use is to be made of this point? Silas. First, it confuteth such as teach that we ought always to doubt of God's good will, and of our own adoption. Secondly, it comforteth such as have the gift and willingness to pray, because this is a certain note unto them that God is their Father. Tim. Yet wicked men and hypocrites, also Idolatrous and superstitious men do pray. Silas. True: yet God's children alone can in truth say, Abba father, and in their prayers cry to God. These two things, godly confidence and fervency, sever the prayers of God's children from all other, who call upon God, either for fashion sake, or for belly sake, & therefore coldly and without confidence. Tim. But from whence doth arise this confidence and fervency, which the faithful 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 hear them for his Son's sake. Thirdly, from the merit of Christ's intercession, to whom the Father will deny nothing. Their fervency also doth arise first from a true and particular sight and sense of their own sins and miseries: and secondly, from the sound knowledge and meditation of the excellency of God's graces, which the more they are known and valued, are the more cagerly thirsted after and desired. Tim. What may we gather from these things for our own good? Silas. First, the godly are instructed in all their prayers to provoke themselves to earaest zeal and assiance, by thinking seriously upon the infinite mercies and promises of God; the mediation of Christ, and their own sins and miseries. Secondly, whensoever Gods children pray without consideration of these things, they must needs pray uncomfortably and with weak confidence. Thirdly, from hence we may see that the prayers which be made to Saints, to the Virgin Mary, and to Angels, that they come not from the Spirit of adoption, which directs us to pray unto the Father: but from a spirit of error being indeed a doctrine of devils. Fourthly, because we have our adoption from Christ and his spirit: therefore no ungodly men, as Turks and jews, can call upon God. Fiftly, seeing the godly are certain of God to be their Father: there fore they may be also certain of their adoption, and consequently of their salvation, because sons be heirs. The sons of this world cannot be so certain of their Father, as the faithful be of theirs. Sixtly, by the change of the person (we have) the Apostle would teach every one to hope well of the adoption of other Christians, and to be assured of their own, having the testimony of the Spirit & of Christ, teaching them to call God, Father. seventhly, the expressing of the name Father, both by the Hebrew Abba. and Greek words, teacheth that God is Father both of Pater. the jews and Gentiles, which are indifferently partakers (through faith) of this adoption. Lastly, because Paul useth here this strange word (Abba) we cannot gather thence that the service of God should be in a strange tongue, as the Papists affirm directly against God's commandment. 1 Cor. 14. 19 But these strange words were by use and custom grown common and familiar, being thereby commonly understood, and easy to be understood: therefore it was that both Hebrew in the Greek, and the Greek in the Latin and English, be often kept in the natural sound untranslated. DIAL. XV. Verse 16. The same Spirit beareth witness with our Spirits that we are the children of God. Tim. WHat doth this text contain? Silas. A new reason to prove the believing Romans, and all other the faithful to be the children of God. It is proved by a double testimony, one of God's Spirit, the other of our Spirit; and in the mouth of two witnesses, every word or matter is confirmed, Deut. 17, 6. But all believers have two firm undeceiveable witnesses of their adoption, the one without them, and the other within them: Therefore they may be and are certain of their adoption, that they indeed are Gods children. The sum hereof is thus much, that the Holy Spirit which stirs up fervent prayer in the hearts of believers, doth bear witness with their own spirits, that they are adopted of God to be his sons and daughters. Tim. Into what parts may we resolve the matter of this text? Silas. Into two parts it may fitly be divided: 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 judge and esteem of this case? Silas. That it is a case of all cases, of most worth and Why we must labour for certainty of our adoption. weight, a most excellent & important case, of greatest consequence and use. It is of great worth and excellency, because it tendeth to gain certainty of a thing which is of all other most precious: to wit, our adoption and Sonship, even of our right to the kingdom of heaven, that most glorious inheritance. Also it is a case of importance and weight, because it doth behove and import men very much to know how they hold their earthly inheritance; it must needs then greatly concern God's children to have ready their evidences of their heavenly inheritance. Again, it is a very heinous offence for any Christian to call God Father, and not to feel assuredly that he is his Child: but of custom and in hypocrisy, with his tongue only and not in truth; which is far more grievous and dangerous, then if one should counterfeit himself the son As in Martin Marbecke, that feigned himself to be Edward. 6. of an earthly king, which yet is a capital crime: and yet furthermore it is of great consequence and use, for it will stay and strengthen the heart in soule-temptation and conflict. Also it will quicken to a cheerful performance of duties: and lastly, it will nourish hope and patience in all afflictions. For one being persuaded of God's love, then follows ready service, confident prayer, and patient hope. Tim. Now tell us from whence we are to fetch the full and firm resolution of this case? Silas. From that witness which the holy Spirit doth bear to our Spirit, or from the witness of God's Spirit, and of our spirit. Read it either to our, or with our spirit, it cometh much to one effect, only this odds that it implieth but one witness, if we read it (our spirit) but importeth two, if it be read to spirit. Tim. What is meant by the same Spirit, and what do ye call the witness of it? Silas. By same spirit is meant the spirit of adoption, spoken of in the former verse, even the holy Spirit; it doth give testimony to God's Children, of their own adoption, and the witness of the Spirit is a motion of a soul resting steadily on the mercies of God through Christ, inspired and stirred up by the Spirit. Tim. How and after what sort doth the holy spirit bear this witness to believers, that God is their Father? Silas. These two ways ordinarily, (not by extraordinary revelation,) but first by that cry (mentioned before) stirred up in the hearts of the faithful by the Spirit, which moving them effectually to call God their Father with filial and childlike trust in his goodness, hereby they are assured of their adoption. None can say, jesus is the Lord, but by the Spirit of God, 1. Cor. 12, 6. Likewise none can truly call God his Father, but by the motion of the spirit of Adoption. Whosoever therefore in their Prayers, can call God their Father in truth, they may thereby be persuaded that he is so, seeing the Spirit of adoption is peculiar to God's sons, as in verse 14. we have learned. Thus Chrysostom expounds & declares this witness, of the cry of the heart engendered by God's Spirit. Secondly, the Spirit beareth witness by a practic syllogism, or reason, framed thus: 2 Proposition Every believer is the Child of God, and shallbe saved. 2. Assumption This is the sum of the Gospel: But I am a believer, this is the work of the Spirit, making every faithful person to know and feel this in himself, 2 Tim. 1, 12. 3. Conclusion 〈◊〉 Cor. 2, 10. Therefore I am the Child of God, and shall be saved in heaven. This conclusion is the testimony of the Spirit, upon the former premises. Thus these two Servants of the Lord, Paroeus & Perkins, expound & declare this witness of the Spirit. Tim. By what reasons can ye prove, that this witness of the holy Spirit cannot deceive us? Silas. First, because it is the Spirit of truth, which cannot lie and deceive, john 14, 17. Titus 1, 2. Secondly, this holy Spirit searcheth all things, even the deep things of God, 1 Cor. 2, 10. Thirdly, he is Lord of all, & therefore worthy of credit and belief. If a man, or Angel, or Archangel, should preach unto us this adoption, we might doubt of it: but seeing the Spirit, who is Lord of all doth witness it, what place is there of doubting, saith Chrysostom? Tim. But how may a godly Christian discern this witness of God's 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 ways: First, by the grounds & reasons of the witness, which are not man's 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 Son, and the works and fruits of this Spirit Bernard. of Adoption. These are such firm grounds, as cannot possibly fail him, who rests on them. Secondly, by the manner of the testimony, which is certain and firm, as an earnest or seal putting us out of doubt, settling the Ephes. 1, 13. conscience in such quiet and sound tranquility, as far differeth from numbness and deadness of hypocrites, and of civil men. Thirdly, by the effects of this Testimony, as 1. Ardent prayer, 2. Sincere love of God and our Brethren for his sake, 3. Willing and constant obedience to Godward: unto which, we may join these six means following, as good helps to descry this difference. First, presumption is natural from our birth, but this testimony of the Spirit is supernatural, and is not in us before the grace of conversion. Secondly, this Testimony ariseth from the use of holy means, as hearing, reading, Sacraments, etc. and is thereby confirmed; whereas presumption is from security, and not from the use of means, which presumptuous persons neglect or contemn. Thirdly, presumption is most confident, never doubting or making question of election or salvation. This Testimony of the Spirit, is much assaulted with doubts and fears, more or less, at one time or other, as in job and David. Therefore he that saith I never doubted, I thank God I have always had a strong belief, he speaks from presumption. Fourthly, presumption is ever joined with worldliness and profaneness: but this Testimony is never severed from a desire to live holily and righteously. Fiftly, presumption presumes of God's love, in the time of God's benefits only, but in adversitity vanisheth. This testimony is constant and permanent, in adversity aswell as in prosperity. Lastly, this testimony of the Spirit, cometh by the application of faith; also it thoroughly persuadeth, and giveth not only a bare Testimony, 1 Cor. 2, 12. Ephes. 1, 17, 18. 1. john 3, 24. Tim. What is the second witness of our adoption? Silas. God's Spirit is the first, and our Spirit is the second. Tim. But seeing our hearts know not the mind of God, and they be deceivable above measure, how can this be a meet witness? Silas. Indeed our stony hearts such as they are by nature are blind and deceitful: but our fleshy hearts which we have from grace are not so; for our hearts, as they are renewed by the Spirit of God, doth know the mind and good will of God towards us, and bears a sincere and infallible testimony of it unto us. For it is written, The Spirit of man which is in him, knows the things of man, 1 Cor, 2, 11. Also if our hearts do not condemn us, we have boldness towards God, 1 john 3, 21. But it were not possible that we should have boldness and confidence towards God, if the testimony which our hearts beareth us, were doubtful and wavering, and not certain and firm. Tim. What is then meant here by our Spirit? Silas. Not our soul, as it is a natural part of man, but our regenerate and sanctified conscience and affections. In which sense the word Spirit is used by Paul, 1 〈◊〉. 14, 15. 1 〈◊〉 5, 23. It was well therefore observed, of one certain learned and judicious Writer, that this Text saith not, that the Spirit beareth witness to our souls, but to our spirit. Tim. Yet the Sanctification of our 〈◊〉, is altogether very imperfect and weak, and therefore should rather cause us to doubt of our Adoption, then to certify and assure us of it? Sil. The imperfections of our regeneration, doth and may make the witness of our spirit less strong and full, but no whit hindereth the certainty of it, which ariseth not somuch from the measure, as from the truth of our sanctified desires and affections: even as a child may be said to walk and go certainly and truly as a man, though not so firmly and steadily: and a small piece of gold may be as pure as a greater, though not of such value: and an honest poor man may bear as true a witness, as an honest rich man, though he lack the credit of his wealth and purse. Tim. Tell us now after what sort our Spirit and conscience renewed, doth bear this witness unto us? Silas. By a kind of reasoning, framed in a regenerate mind, after this sort. They are without doubt the Children of God, who have such holy motions and affections, as 1 Proposition. are stirred up by the Spirit of adoption, and be proper to the godly which have that Spirit. This proposition though plain enough in itself, yet is proved by the 14. verse of this Chapter, in these words: As many as are led by the Spirit of God, they are the Sons of God. But (saith the regenerate 2 Assumption man) I am truly endued with such motions and affections. This assumption is testified by the regenerate conscience, which is in stead of a thousand witnesses, certifying every new borne child of God, what graces he hath received from the Spirit of God, according to that which is cited before. 1 Cor. 2. 11. Therefore (he inferreth) 3 Conclusion. I am the child of God. This conclusion is the testimony of our spirit and renewed heart. Tim. Tell us now particularly some of those motions and affections of a sanctified heart, whereby we may be assured that we are the Sons of God? Silas. They be innumerable and very many, yet for order sake we may bring them into a few heads. As first they be such as concern either God's mercies in Christ. 2. or his Word, 3. or his Ministers, 4. or the Sabbaths and holy assemblies, 5. or Sacraments, 6. or works. 7, or his children, 8. or his religion, 9 or our sins, 10. or the joys of heaven, 11. or the pains of hell. Tim. What be the affections of God's children touching the mercies of God in Christ? Silas. Three, first to thirst and long after them in a true feeling of the need of them. Esay 55. 1. john 7. 37. Secondly, to prise them above all things in the world, which be most precious. Phil. 3. 8. Thirdly, to extol and praise them before others, that they may be drawn to the love of them. Psal. 103. 1. 2. 3. etc. Psal. 34. 3. Tim. What be the affections of God's children towards the word, and Ministers of God? Silas. Touching the word; first they delight in the law of God touching the inner man, and love his statutes. Psal. 119. 97. Rom. 7. 22. Secondly, in their judgement they approve it and esteem it above pearls. Thirdly, in their minds they mark and heed it well. Fourthly, in their hearts they believe it. Fiftly, in their memories they keep it and treasure it up. Sixtly, that with their ears they 〈◊〉 unto it with trembling and reverence. seventhly, with their mouths they confess it and speak good of it. And lastly, that they submit their whole man to the obedience and practice 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 have them in singular love for their works sake. 1 Thess. 5. 12. 13. Secondly, they do readily submit themselves to be ruled by their wholesome instructions. Heb. 13. 17. Thirdly, they be thankful to them in ministering to them a cheerful sufficient maintenance. Gal. 6. 6. and 4. 15. Lastly, they help them with their earnest prayers. Rom. 15. 13. Colos. 4. 3. and otherwise as need and cause requireth. Acts 9 25. Tim. What be the affections of God's children towards the Sabaoth and holy assemblies? Silas. Touching the Sabaoth, they be thus affected towards it; they call it their delight, they do not their own works, nor seek not their own will, nor speak a vain word on that day, Esay, 58, 13, 14. Secondly, they remember to keep it holy, Exod. 20, 8. Touching the holy assemblies, it is their geiefe to be kept from them by any urgent occasion, and when they come to them, they first look to their feet, Psal. 84, 1, 2. Eccle. 4, 17. Tim. What be the affections of God's children towards the Sacraments? Also towards his works? Silas. Touching the Sacraments, they reverently think of them, and willingly submit themselves to the use of them, in respect that they are God's ordinance and the seals of grace. Rom. 4, 11. And touching the Lords supper, they will never receive it without due examination of themselves, because of Christ's commandment, and the dignity of the supper, 1. Cor. 11, 28. And touching the works of God, that his works of judgement move them much to fear his power and justice, Acts, 5, 11. And his works of mercy upon themselves and others, move them to love him, and to trust in his name, Psal. 116, 1. Acts. 4, 31. Tim. What be the affections of God's Children towards the Brethren, as also towards Christian Religion? Silas. Touching the Brethren, they do unfeignedly love them, whether they be friends or enemies, and especially witness their love in praying for them, and seeking and helping forward their salvation, and giving thanks unto God for their graces: also by pitying and relieving their miseries, Luke, 6, 30. Rom. 10, 1. 1. Thes. 1, 2, 3. 1. john. 3, 14, 17. And touching Christian religion: First, they fervently love it. Secondly, they endeavour to promote and further it. Thirdly, they hate whatsoever is contrary unto it. And lastly, they study to adorn it, by expressing the power of it, and walking according to the rules of it. Psa. 119, 128. 1. Tim. 6. 1. james, 1, 27. Tim. What be the affections of God's children in respect of sins? Silas. First, they mourn for the sins of others, as did David, Psal. 119. 136. and Paul, Phil. 3, 6. Mat. 5, 4. Secondly, touching their own sins if they be passed, they are ashamed of them, Romans. 6, 21. If they be present they have a godly sorrow and earnest strife against them, 2. Cor. 7, 10. Rom. 7, 23. And lastly for sins to come, they are afraid to fall into them, and have a great care to prevent them, 2. Cor. 7, 11. Tim. What are the affections of God's Children to the joys of Heaven, and the pains of Hell? Silas. Touching the joys of Heaven they have hope, and a certain and constant looking for them, Rom. 8, 24. Heb. 9 28. Titus 2. 13. Also they have great joy of heart, under the hope of enjoying heavenly glory. Rom. 5. 2. Touching the pains of hell, they have a great fear and terror, in respect that they have deserved them, with a marvelous care to avoid them. 2 Cor. 5. 11. 2 Tim. 4. 1. 2. and the ways that lead to them. Tim. But what if any do feel in themselves these motions to be few and feeble? Silas. Let such for their comfort have recourse to the least measure of sanctifying graces, which consists in a detestation of their sins; even in this respect that they are an offence to their good God. Secondly, a hearty desire of hoping and believing the forgiveness of their sins, and above all other things that they may be in God's favour, and not only that they may be happy in heaven. Tim. What if any find none of these affections in themselves? Silas. First, let them not despair. Secondly, let them wait upon GOD in the use of all appointed means. Thirdly, let them abstain from the outward act of sin, and keep down their inward desires as much as they can. Lastly, let them often humble themselves by a particular confession of their known sins, 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? God's infinite power works mightily, and suddenly, and his mercies be bottomless; therefore cast not hope away. DIAL. XVI. Verse 17. If we be children, we are also heirs, even the heirs of God, and heirs annexed with Christ. Tim. WHat is the drift and scope of this text? Silas. To conclude the main argument and reason, by which the Apostle before did exhort the Romans, by the spirit to mortify the deeds of the flesh. This argument was taken from the event which shall follow them, which live after the spirit and not after the flesh, namely eternal life giving to wit, that such shall live for ever, because they are the sons of God: from hence the Apostle now concludeth, that if such as walk after the Spirit be sons, than they must inherit everlasting life in heaven: for all God's children be heirs, and have right to the heritage of heaven. This conclusion doth very lively set forth the manifold and great dignity of true believers, the more to stir them up cheerfully to follow the government of God's Spirit. Tim. What be the degrees of the dignity of the faithful? Silas. They be these four; first, that they be not servants but children. Secondly, that all of them be heirs. Thirdly, that they be heirs of God, not of any mortal king; but of that king which is immortal, namely GOD. Lastly, that they be coheirs, or heirs annexed with Christ. Tim. Tell us now what is meant by children? Silas. Even all the sons and daughters of God, whosoever they be which have the spirit of adoption, and believe in Christ. Tim. But Christ is the only begotten child of God, how then can the faithful be children? Silas. True indeed, Christ is the only begotten child of God according to nature; being begotten of his Father's substance from everlasting: but believers be 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 believers are children by favour. Tim. Is this so great a dignity to be the child of God by grace? Silas. It is so; for first, such as have Christ to be their brother, Mat. 12. 50. Heb. 2. 12. Secondly, the Angels are their servants. Psal. 34. 7. Heb. 1. 14. Thirdly, themselves are Priests, Prophets, and Kings. 1 Pet. 2. 9 reve. 1. 6. Fourthly, the whole world, yea even heaven is their right and possession. 1 Cor. 3. 22. 23. If it be counted so great a dignity to be the child of an earthly King, what a worthy thing must it then be, to be the child of the King of Heaven. For to be the child of God is no empty title, because by it we obtain this dignity to be heirs. The law of nature doth yield this unto children, that they shall enjoy the inheritance which is left unto them by their deceased Parents: and the Law of grace doth 2. Heirs. promise the heavenly inheritance to all which be children of God by faith in Christ. Tim. Howbeit among the Children of Abraham, Isaac only 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 falls out otherwise between the children of God and of men: for amongst men in sundry countries, all children be not heirs, but sons only, and in some places not all sons but the eldest son alone; but God's children be they sons or be they daughters, they be all heirs, every one without exception. There is neither Male nor Female with God. Tim. But whose heirs are they, and what is their inheritance? Sil. They are heirs of God, and God himself is their 3. Heirs of God, inheritance, one and the selfsame person, is both father and inheritance in this case: for to enjoy God fully and perfectly in his Son Christ, this is the inheritance of the Saints, who in God do enjoy all other things. God's children therefore they are great heirs, and they have a goodly heritage, Psal. 16, 4, 5. 1. Cor, 3, 21. Tim. What is the fourth part of the dignity of the faithful? Sil. That they are heirs annexed with Christ, or joint heirs with Christ. Tim. The inheritance of Christ, how manifold is it? Silas. Twofold: It is the inheritance either of glory, or of dominion and power. The inheritance of glory is this, that after his death he being risen and ascended into Heaven, he liveth there most blessedly and gloriously, his body and soul being wholly freed from all infirmities and temptations, and filled with all joy and glorious brightness, even like the Sun in the Firmament: also his inheritance of dominion and power consists in this, that in his human nature he is exalted and listed up above all principalities and powers, and every name that is named in earth, having all creatures and the Church itself subject to him, as unto 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 equal degree: For Christ reigneth in Heaven as God's only and first begotten, but the faithful are but adopted children, Phil. 3, 21. revel. 3, 21. revel. 2, 26. Rom. 8, 29. By all this then appeareth, that the children of God are very honourable personages, because their dignity is not carnal 1 Pet. 1, 4. and earthly, such as may wither and perish, but spiritual and heavenly, such as endureth for ever. Tim. What use and profit may be made of this? Silas. First, it should admonish the faithful not to behave themselves basely, by making themselves servants to their filthy lusts: but endeavouring to follow the direction of the Spirit in all things. 1. john, 3, 2. 2. Pet. 3, 11. Secondly, not to take any leave unto ourselves to think of, or deal basely with such excellent personages as God's children be. Tim. But tell me I pray you, do these honourable and worthy personages give any Scutcheon or Coat-armour? Silas. That they do, the field and ground whereof is Azure and Gules, for they are celestial creatures, borne from above, john, 1, 13. And they are a people purchased by the blood of Christ, Acts. 20, 28. The parts of this armour be many and several: First, in their Armour they give the Eagle, in respect of their aspiring aloft; as it is written, Where the carcase is, there will the Eagle resort, Luke 17, 37. Secondly, they give an Helmet or Anchor, to wit, their Hope, which stays their souls against all the Waves of temptation, Heb. 6, 19 Thirdly, they give a Lion, because of their Christian fortitude, despising all threatenings and dangers, Prou. 28, 1. The Righteous are bold as a Lyon. The fourth is the band of Charity, which knits together the faithful, as many sticks tied fast together with one band, Col. 3, 14. Fiftly, they give a Sheep, to witness their meekness and obedience, john 10, 27. My Sheep hear my voice & follow me. Sixtly they give a Dove to witness and represent their simplicity and innocency, Math. 10, 16. Be innocent as Doves. And lastly, they give the Serpent, to signify their godly providence and wisdom to forecast and prevent dangers. Math. 10, 16. Be wise as Serpents. Unto all which may be added the girdle of verity, the sword of the Spirit, and the breastplate of righteousness, Ephe. 6, 14, 17. Tim. What is the moral or meaning of this their Coat-armour? Sil. It serveth to put all God's children in mind, that if they will walk worthy of that their honourable and worthy calling, they must express and show forth a true faith, a firm hope, unfeigned love, Christian courage, meek obedience, innocent simplicity, Serpentine wisdom, and generally an heavenly purity in all parts of their conversation, as they may honour the house and stock to which they belong and of which they come. DIAL. XVII. Verse 17. last part. If so be that we suffer with him, that we may also be glorified with him. Tim. WHat doth this text contain? Silas. At this Text the second part of the Chapter beginneth concerning consolation unto such as are under the Cross, and suffer for Christ. Hitherto hath continued the first part of the chapter, wherein blessed Paul hath ministered comfort to the faithful, against the remainder of their sinful corruption, and earnestly exhorted them to the diligent mortification of all their sinful lusts and corruptions, not to bear with these, though they fear no condemnation from them. Now the Apostle useth a transition, passing forwards to that part of the Chapter which strengtheneth the Saints against the bitterness of the Cross, and exhorteth them to be constant in the bearing of it, without fainting or being weary in their minds. Tim. How do these words depend upon the matter contained in the verse going before? Silas. He had said a little before that the sons of God are sure for ever to live in heavenly glory, now he proveth it by a fresh and new reason, taken from the use of afflictions, that the believing Romans and other the sons of God shall be inheritors, because they have taken up their Crosse. This reason may be framed two ways, 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 Heaven must suffer afflictions here for Christ: But ye Romans which are the sons of God, do suffer afflictions for Christ; ye are therefore sure to be glorified with him. The strength of this reason dependeth upon the authority of the word of God affirming that such as die with Christ, shall reign with him, and that such as suffer with him shall be glorified with him, 2. Tim. 2, 12. Which is the self same thing, which is here said in our text, if (with that great learned man) Peter Martyr, we read (as we 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 less unto the greater, after this fashion. If ye be partakers with Christ in his Cross and in his sufferings, ye shall much more be partakers with him in his kingdom and glory. Thus Chrysostom gathereth the argument. Tim. Tell us 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 Gospel, thereby they may be well assured, that they shall inherit eternal glory; God means to crown all such as take up the Crosse. Tim. What Instructions are we to learn from hence? Sil. Two: First, it doth admonish us 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 pass this life unto glory, even by tribulations and afflictions; whereof there is very plentiful proof 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 have it so, are sundry and many, but these are the chief. First for the trial of their Faith in God, and also of their love The ends and uses of the Crosse. 〈◊〉 Rom. 5, 3, 4. towards God, 1 Pet. 1, 7. james 1, 3. Secondly, for exercise and increase of their experience patience, hope, etc. Rom. 5, 3, 4. Thirdly, for the mortification and beating down of their rebellious stubborn nature, which had need to be suppressed and tamed by the means of afflictions. Fourthly, for the weaning and pulling their hearts from the immoderate loving of earthly things. Fiftly, to humble their hearts before God, and to stir them up unto a more fervent prayer, job 33, 16, 17, 18. Sixtly, that God may have a better occasion to manifest his great power and goodness in strengthening their infirmities, 2 Cor. 12. 9 and in delivering them out of all their troubles. Lastly, the more certainly to confirm their minds in a persuasion of having eternal life by likeness and conformity unto Christ in his sufferings, Rom. 8, 29. Tim. What use and profit are we to make now unto ourselves, touching the state of God's children? Silas. First it controlleth and convicteth them of error, that think 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 stick and hold close to him, in most dangerous afflictions, until they be glorified of him in Heaven. Secondly, it reproveth such Christians as 〈◊〉 posuere die, 〈◊〉 laborem: virtutis via 〈◊〉 〈◊〉 angusta porta. never have a thought of this condition, and yet think they may be very good Christians: much more such as to avoid afflictions will make shipwreck of a good conscience, soothing up other men in their sins and serving the time, that they may live quietly & safely. Thirdly, it admonisheth all true Christians before hand to prepare their souls for the day of afflictions, after the commandment of Christ, and according to the example of a wise builder, and provident King, as in Luke, 14, 28, 31. Lastly, it serves to comfort all such as do, or hereafter shall suffer any affliction in word or deed, for the name of Christ; because they are in such an estate as God hath allotted his own Children, whom he purposeth to glorify in heaven everlastingly. Tim. What is the second instruction we learn from hence? Silas. It doth give us a double consolation against the sharpness of the cross and afflictions: the former is from the communion of Christ's sufferings; Christians suffer not alone, but they suffer with Christ, and Christ with them: which surely is no small comfort, to have Christ a companion and fellow in our sufferings, as it were to bear up an end of the Cross; nay which is more, even to suffer in us, accounting all that cruelty which is done to his members, to be done to himself, 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 own 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 heavenly Father, Mat. 26, 39 afflictions, because how sharp soever they be, yet they cannot be long; for they cannot continue longer than the space of this present life, and the days of our life are but few, and our time but short, even as a span long, or as a watch in the night. Now all short things though they be great, yet are more tolerable, because they are short. Tim. What use is there to be made of this instruction? Silas. It doth not only encourage Christians which do continue in afflictions, but it doth reprove such as faint before the end of this life: these persons to avoid a momentany and light cross, do loose an immortal weight of glory. Tim. What is signified by this, that he sayeth [they are not worthy?] Silas. That is to say, they are not equal, or of so much moment and weight, as to be compared with heavenly glory: it is a speech borrowed from things put into the balance to be weighed therein; amongst which, those which be heaviest, draw to their side the balance with their weight. So then the meaning is, that afflictions and glory being put together, as it were in a balance, afflictions would be found to be too light, and to come far short in worth and price, unto that glory which is to come. Tim. In what things are afflictions unequal to glory? Silas. In two things, both in quantity and quality; first Quality. they be unequal in quality, because afflictions are but bitter troubles here on earth, before the world: but our glory is a heavenly blessed estate before God. Secondly, afflictions be sharp evils which we feel with grief: but the glory not only swallows up the evil and the grief: but filleth us with all good things most perfectly. They Quantity. be also unequal in quantity, both for number, for measure, and for continuance; for our afflictions are few, but the joys of heaven are innumerable, more than the stars in the heaven. Also afflictions are but light, but there is a weight of glory which is unmeasurable. Lastly, afflictions are but short and momentary, but the glory is eternal, even for ever and ever, and to last so long as God doth last. Tim. Why is it said of this glory, that it shall be revealed, and not that it is revealed? Silas. Because the godly now do see it and enjoy it but in part, whereas it shall be manifested, and possessed perfectly in the end of the world; unto which the future tense hath respect. Tim. What doctrine are we to learn from these words, being thus expounded? Silas. The doctrine is this; all the afflictions which the 4 Doctrine. godly do or can suffer in this world, are unworthy to be Reasons. compared to the glory of heaven, the reasons here of be; 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 Saints shall enjoy; which made one of the Fathers to say, If I could perform all things, and suffer all the evils which ever any man did, yet all this could not make me worthy of heavenly glory, Origen. Tim. What use and profit is to be made of this doctrine to ourselves? Silas. First of all it doth convict the Papists of error, 5 Use. in that they teach that our sufferings for Christ do deserve heavenly glory: for this is quite against these words of Scripture, which say that afflictions are not worthy of the glory; also they cannot deserve by merit the glory, because there is no proportion between affliction and glory, but between merit and reward given to merit, there must be a proportion; for the recompense of a merit is an act or work of justice (saith Thomas Aquinas,) but justice is equality, therefore no merit, where there is unequality. Secondly, from hence also is overthrown, the Popish error of meriting by good works done after grace, because to suffer with Christ is a work of more excellent virtue, then to do good things; therefore if our sufferings deserve nothing, our doings deserve less. Moreover, here is consolation to such as now are, or ever shall be under the Cross for Christ's or the Gospel's sake, to make them cheerful to bear little evils, under hope of a greater good; as Mariners which in a tempest do cast away their goods to save their lives, and as heathen men spent their lives for earthly glory and reputation sake: how much more would this be done for celestial glory? Tim. Yea, but some believing afflicted Christians might say to Paul, We have suffered much and long, but we see in stead of glory, more and more shame. Silas. Yet we must possess our souls with patience, for the glory shall fully be revealed: now our life is hid with Christ, but when Christ shall appear, we shall appear with him in glory; the whilst we are not utterly void of celestial glory. For we believe the promise of it by faith, and possess it after a sort by hope, and have the beginnings or first fruits thereof, in the gifts of sanctification; which is glorification inchoatively, as glorification is sanctification absolutely and most perfectly. DIAL. XIX. Verses 19, 20. For the fervent desire of the creature waiteth when the sons of God shall be revealed, because the creature, etc. Tim. WHat may be the purpose of the Apostle in these verses? Silas. His drift and purpose is, first to prove heavenly Drift. glory which follows afflictions, in this life, to be certain: and secondly to exhort God's children to be patient in afflictions, under hope of that glory. The former is proved by a secret and very great desire, which things Sum. created, have after the glory of God's Children till it be manifested. Now this desire being put into them of God, it cannot be frustrate and vain, and therefore the glory must needs be certain. The latter is proved by the example of the creatures bearing their misery, (under which they are through man's fault) in hope of restoring: therefore much more ought God's Children patiently to suffer their afflictions, seeing our restoring shall be far more excellent than the restoring of the creatures: and there comes no afflictions upon us from God, but they are by our sins most justly deserved; whereas the creatures suffer for our sake. Tim. Now let us know what be the parts of this Text? Silas. It setteth forth these two things unto us: First, Part. the condition of the creatures, both in respect of their present misery, which is here signified by the names of vanity, corruption, and bondage, verse 20, 21. Also of their further restoration, which is here called deliverance, glory, liberty, verse 21. The second thing is the affection of the creature, in regard both of the misery, and restoring of them. This affection is declared both for the kind and measure of it, by the terms of fervent desire, waiting, groaning, traveling in pain, verses 19, 22. Tim. Expound new the words, and tell us what is meant by the fervent desire of the creature? Sil. It is to be read word for word, (the expectation Interpretation of the Creature expecteth,) that is, with greediness and continuance looketh for. There is in this phrase both a Prosopopoea, and a Pleonasmus. For he putteth upon the creature the person of one who most desirously expecteth and looketh after some person or thing; such are wont to put forth their heads, and to look when such persons or things should appear, Psal. 121, 1. So the creature looks after liberty. Tim. What are we to understand by Creature? Silas. Neither the Angels as Origen, nor men good nor bad, as Augustine thought; but the whole frame of Heaven and earth, with creatures therein contained, as the Stars, Elements, all celestial bodies, bruit beasts, fruit of the earth, fishes of the sea, with whatsoever else was made for man's use. Tim. But what manner of desire is it that things created have? Silas. It is a certain instinct, or inclination put into them of God, whereby they secretly (after a manner unknown to us) are moved to covet to attain to the end for which they were made. This end is that perfection and most glorious estate in which the creature was at first created, and from which it is now fallen for man's sin, and unto which it still tendeth by a natural desire, even as heavy things by natural propension tend downwards, and light things upwards. Tim. What is meant by the revealing of the sons of God? Silas. The meaning is, until that glory which is prepared for the sons of God, be indeed manifested: the sons of God (by a Metonymy of the subject for the adjoint) 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 twofold instruction: First, that the glory of Doctrine. Heaven is most certain & sure, it is not doubtful whether there be such a thing or no, or a thing in adventure, but there is such a thing indeed: and it shall be certainly performed to all God's Children which believe the Reason. promises, and repent of their sins. The reason hereof is because God hath inspired the creatures with an instinct and desire after the glory of God's sons; and seeing God doth nothing in vain, it must needs be that this desire is after something that truly is, and not a Chimaera or fiction. Tim. What is the use of this instruction? Silas. Such as are God's children by adoption, must Use. learn 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 informs our judgements about the estate of the creature, what it shall be after this world is ended, that they shall after their sort and manner be partakers of the glory of God's sons, for otherwise they should desire it in vain. Tim. What other doctrine will arise from this 19 verse? Silas. Seeing the creatures do greedily and continually 2. Doctrine. desire the glory of God's sons, the sons themselves ought much more fervently to desire it; because the glory of the creature doth but depend upon the glory of God's children, and is very far inferior unto it. Therefore if their desire be great and constant after it, ours ought a great deal more so to be, seeing that glory shall be fully revealed chiefly for our sakes, and our state shall by many degrees exceed the estate of all other creatures. Tim. What use is to be made of this Doctrine? Sil. It is twofold, both in respect of godly and the ungodly. In respect of the ungodly, it serveth most Use. sharply to reprove them as being worse than the dumb, senseless, unreasonable creatures, in that they have no desire nor longing at all after the glory to come; whereas even the creature doth covet it fervently. The heart of the wicked it is set upon riches, they trust in uncertain goods, they mind earthly things, their portion and their treasure is here; and therefore their joy is here, they do not once look after heavenly glory, whatsoever they profess, much less seriously: nay they do persecute the servants of God which do put their trust in God, and hope for his glory, 2. Tim. 1, 11, 12. also 2, 9, 10. Thus the love of the world, and strength of sinful corruption, hath quenched that desire and hope of the wicked concerning heavenly glory, which still lives in unreasonable creatures: this is a miserable condition. Secondly, in respect of the godly, this must serve first to check and reprove the weakness and coldness of their desires after celestial glory, where of the very creature is so greedy. Secondly, to provoke and whet themselves 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 special manner and measure, and therefore ought in an especial sort to be coveted of them; for which purpose very great care must be had as for the mortification of all sinful corruptions, so chiefly for the crucifying of the world to themselves; because heaven is more or less desired, as worldly things are more or less beloved of us. 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 subject unto this vanity? Sil. To be put under such a condition, or to be ordained to be under such an estate as is vain and corruptible. Which vanity cometh unto it, not by it own will and inclination, (for we all know that all creatures do desire their own preservation and perfection,) but by the commandment 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 be under the third heaven, be liable to vanity, being at the first created of God in a most noble and excellent condition. The reasons hereof, is first man's sin deserving it to be Reason, so. Secondly, God's counsel appointing and ordaining it to be so, to wit, that they being made for man's sake; should stand or fall together with him. Tim. What use of this Doctrine? Silas. It admonisheth us how much God is offended Use. with man's sin, 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. sin. Thirdly, seeing all creatures partake with us in our punishment, it should cause us to be merciful unto them which need our mercy, and be in our danger. What concerns this matter, shall be further handled in the next verse. DIAL. XX. Verse 21. Because the creature also shall be delivered from the bondage of corruption, into the glorious liberty of the Sons of God. Tim. WHat doth this Text contain? Silas. A promise to the creature of deliverance from misery, under which it lieth by the appointment of God for man's sin. Tim. What is meant by the creature, and what is it to be delivered? Silas. By creature is meant the whole frame of the 〈◊〉 world, the insensible creature, and whatsoever GOD made, which is void of reason or sense. And to be delivered, is to be set free or at liberty, quit, and exempted. Tim. From what shall the creature be delivered? Silas. From bondage and corruption. These words to be bond or subject to corruption, expound the word Vanity; and signifieth corruption, or a corruptible estate, whereunto for man's sin the creature is bound and subject. Tim. Wherein doth this corruption of the Creature appear? Silas. In these things: First, it is wearied with continual labour for our sake. Secondly, many creatures lose their lives for our use, and at our pleasure. Thirdly, all of them are forced to do service unto the devils, which range in the air, or to the lusts of wicked men. Fourthly, their beauty, force, and glory, is by reason of man's sin often impaired. Lastly, they are subject to a dissolution in the end, in such sort as they be now, they shall be no longer. Tim. What is meant by the Sons of God, and what is their liberty? Silas. By Sons of God, is meant all the Children of GOD, whether his Sons or Daughters (by a 〈◊〉) as man signifieth often both man and woman, Psal. 1, 1. and by their glorious liberty, is signified such a liberty, as shall not only free all believers, from all manner of evils either of crime or pain, but be accompanied with uncomparable glory and honour. Tim. What is meant by [into?] Silas. So to be delivered, as to be partakers of the liberty and glory of the godly. Chrysostom reads, dia, for the glorious liberty of the sons of God; as if the end or final cause of their deliverance were pointed at, namely, that as God made the world for man, and for man subdued it to vanity: so he would deliver and restore it for men, even to illustrate & enlarge the glory of God's Children. Tim. What is the Doctrine to be Learned out of this Doctrine. Verse? Silas. This: the world with the creatures therein, shall be set free from their servile & corrupt condition, even at that day when God shall perfectly glorify his Children in soul and body. Tim. What manner of freedom and deliverance shall this be? Silas. Of the manner of deliverance of the creatures there be two opinions. The first opinion is, that it shall be by abolition or annihilation, making the creature cease to be at all; which is a kind of deliverance, because if the creature be not at all, than it can no longer be under vanity, bondage, and corruption. The second opinion is, that this deliverance shall be by a change of qualities, the creature being altered into a better estate; as a man is changed in his regeneration, his substance remains the same, a new quality of holiness is 〈◊〉 brought in: or as Gold is altered in the furnace, the dross being removed, 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 shallbe but changed and renewed. 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 world, that it shall not utterly be extinct, but renewed; 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 be 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 shall be delivered, but addeth, (into the glorious liberty of the sons of God) which plainly shows that their deliverance is another thing then being brought to nothing, even a communicating with the sons of God, in one part of their glory, (to wit;) in incorruption and immortality, which the creature had by Creation and by natural instinct still desires to recover it, as verse, 22. Fourthly, every creature desireth it own preservation naturally and abhorreth destruction; therefore it is not a bringing to nothing, (this deliverance;) for the creature would never desire that, that is against nature. Fistly, Peter in Acts third verse 22. speaketh of restoring, not of men only but of all other things. Lastly, the same Apostle Peter, exhorts us to live without blame, because there should be new heavens and new earth: all this doth argue and strongly prove, that this deliverance 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 shall be the particular properties, works, and uses of all and every creature after the last judgement; let no man inquire, because it is not revealed in the word 〈◊〉 here is place for that which Tertullian calleth a learned ignorance. Tim. What profit is to be made of this truth? Silas. First, it serves to strengthen our faith, concerning Uses. the certainty of heavenly glory, because the natural appetite of the creature after heavenly 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 things into better frame. Thirdly, it must call our hearts from the imoderate love of money and other riches, because these being no part of the world, must be consumed & burnt up by the fire: & therefore it is a folly to love them too much. Fourthly, it should stir all men to endeavour earnestly newness of life; because if the creature cannot enjoy glory until it be first cleansed and changed, then much less we, before we be purged and purified from our spots of sin, by continual repentance. Tim. What other Doctrine is to be raised out of this 21. verse? Doctrine. Silas. This: that the creature is under great misery, until the time of restoring cometh. Their misery standeth in two things: the first is bondage, in that they are driven to serve wicked men & devils. The second is, corruption, in that many living creatures perish for us daily; and such as are without life, shall be dissolved and changed. The reason hereof is; first God's decree, appointing Reasons. it to be so, as the event hath declared; for nothing falls out in time, which was not decreed before all times. The second reason hereof is, Man's sin, for whose sake and use, 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 wheel, doth carry about in his motion all the other Spheres, so the good & evil condition of the creature dependeth upon men. Tim. But was this righteous in God to curse the Creature which sinned not? Sil. Yea verily: First, because the only will of God Suprema regula justitiae 〈◊〉 Dci 〈◊〉. is the Sovereign cause of all righteousness. Secondly, if civil justice of earthly Princes, may without wrong punish traitors themselves, and their children also: much more rightfully may divine justice for the treason of Adam, curse the Creatures which were made for his sake. Tim. What use are we to make of this point? Silas. First, it teacheth patience in afflictions, for the godly should not faint in their calamities, seeing the creature quietly suffereth misery for their sake. Secondly, this should move us to abhor sin, which is such a venomous thing, in that it hath infected all creatures above us, about us, and beneath us. Thirdly, it must move us to pity the creature, being liable and subject unto labour, weariness yea and death for our sakes. Lastly, it reproveth the cruelty of such, as sport themselves in the mutual murdering of the creature; the death and destruction whereof, being a part of the curse for our sins, we may not make it our recreation; God's curse may not be sported with. I mean it not of the lawful sport, by hawking, hunting, etc. where the use of the creature for sustentation of out life is sought after. For all creatures given to man to use, may for his use be killed, yet with the least cruelty. DIAL. XXI. Verse 22, 23. For we know that every creature groaneth with us also, and travaileth together unto this present time, & not only the creature, but we also which have the first fruits of the Spirit, even we do sigh in ourselves, waiting for the Redemption of our body. Tim. WHat doth this Scripture contain? Silas. It further proves the certainty of heavenly glory, by a double desire, the one of God's creatures, verse 22. the other of God's children, verse 23. Tim. In what words is the desire of the Creature set down? Silas. In two borrowed speeches: the one of groaning together, the other of travailing in pain. The former is taken from such as sigh and groan under a common burden which is too heavy for them. The other is taken from women, which bring forth children with great sorrow and pain. Tim. Is it meant that the creatures do 〈◊〉 together with us, or one together with another? Silas. Though some take it that their groans be on our behalf and for our cause, craving vengeance upon the wicked our enemies, and desiring liberty for us; yet because this sense doth cross the beginning of the next verse, where he speaketh of our groaning: it is rather to be thought that the meaning of the apostle is, that the creatures amongst themselves mutually, do with sorrow expect the end of their misery. That this is so, appeareth first by our own sense, for we do see that the creatures are under vanity, and made by the providence and commandment of God, to serve our necessity. Secondly, by the word of God, which teacheth us plainly both the original and end of their misery. Tim. What are we to learn now out of this 22. verse? Silas. Matter of great comfort both for the creature, and for so many as are God's children; which consisteth herein, that both their and our vanity and misery shall not only have an end, but shall end joyfully: for as at the travail of a woman in the birth of a child, there is joy when a child is brought into the world, so shall the conclusion of our misery be joyful and happy both to men and creatures. Tim. But have God's children no other and surer ground of their delivery from misery? Silas. Yes verily, for their desire and hope of deliverance, is built upon two firm grounds laid down in the 23. verse. The first is, the sense and feeling of the gifts of the Holy Ghost, (for they have the first fruits of the Spirit.) The second is, their waiting for the full accomplishment of their heavenly inheritance, (redemption of their bodies.) Tim. What is that which is here called the Spirit? Silas. By a Metonymy of the cause for the effect, the Spirit is put here to signify all the gifts of the Spirit (which be not miraculous gifts,) which we cannot find that the Romans had, nor yet common gifts, such as hypocrites and wicked men have; but special gifts peculiar to the elect: as calling, faith, justification, sanctification, hope, love, repentance, etc. 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 jews by the commandment of God, did offer their first fruits unto God; partly to show their thankfulness unto 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 fruits, the jews received hope of a good harvest, to enjoy the rest of the crop in due time: so the portion of saving and special grace, which Gods children have here, assureth them of the persection of glory hereafter, that God will fulfil that certainly in them, which he hath happily begun. Tim. What doctrines do ye learn from the words thus expounded? Silas. The doctrines be two? the first is, such as feel the special gifts of God's Spirit wrought in their hearts now, may be assured of 〈◊〉 life in heaven: the reason hereof is the faithfulness of God, who will accomplish the beginnings of his grace. 1 Cor. 1. 9 Phil. 1. 6. Tim. What is the use of this doctrine? Sil. First, it reproves them which hope for eternal glory, and yet have not these gifts of the Spirit in them. Secondly, it comfores the godly, who have these first fruits, because they certainly shall in the end have the fullness of bliss, so as they do with patience 〈◊〉 for it. Tim. What is the other doctrine? Sil. This, that 〈◊〉 believers have the gifts of the Spirit but in a mean measure; as the first fruits offered to God were but an handful (as it were) in respect of the rest of the heap: so the portion of the gifts which the faithful have, are but very small in respect of that they should, and one day must have. The reasons why the gifts of the Spirit are measured out to the faithful in so small a portion, is first to humble them in the sight of their own imperfections and wants. Secondly, to stir them up to more servant prayer, that they may always seek to God and depend upon him, having ever need of him. Lastly, because this way doth most make for God's glory, and also it doth nourish mutual charity amongst men, 2 Cor. 12. 9 10. Gala. 6. 2. 3. Tim. What profit are we to make of this doctrine? Sil. 〈◊〉, it serveth to hearten and cheer those that have any measure of saving grace in them, be it never so little, ye a though it be but a desire to believe; so as there be soundness and truth withal. Secondly, this must admonish the children of God, that they endeavour to grow and increase in the graces of God, 2 Pet. 3. 18. by the diligent and constant use of all good means, Gala. 6. 8. Tim. What other things learn ye hence? Silas. As the first fruits were dedicated to GOD only, so all our gifts should be bestowed to this end, only to serve and honour God by them, and not for vain glory, or worldly preferment. Tim. Now tell us what is meant by adoption? Sil. The inheritance of heaven, whereunto believers are adopted. Tim. But how can they be said to wait for their adoption, which be already adopted, and be already Sons? Sil. They which be already adopted, having the right of sons, and title to the inheritance, may yet still wait for the consummation of their glory, and full fruition of their inheritance. And this is it which is here 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 saithful will then be effectual and complete, when their bodies shall be again raised out of the dust. The reasons hereof be, first because while they live, they are subject to many sinful infirmities and miseries of this life. Secondly, because the body must be dissolved from the soul by death, and afterwards rot in the grave; therefore till the body be restored at the resurrection, the glory of the faithful cannot be consmmate and perfect, howsoever now they are redeemed from sin, sathan, damnation, and hell. Tim. What is the duty of God's children in regard of their glory to come? Silas. To wait for it with sighs. Tim. How may the sighs of God's children be discerned from the sighs of the hypocrite? Silas. God's children do sigh in themselves; that is, sound and secretly, their sighs come both from the bottom of their hearts, in a lively sense of that which they want and look for; and also they are secret and silent, not appearing somuch outwardly, as hypocrites do to be seen of men, as conceived inwardly in the sight of God. DIAL. XXII. Verses 24, 25. For we are saved by hope, but hope that is seen is no hope: for how can a man hope for that which he seeth. But if we hope for that which we see not, we do with patience abide for it. Tim. WHat is the drift and purpose of this text? Silas. To prove that which he said in Drift. the former verse; to wit, that all true believers do with sighs wait for their full and perfect adoption, even their celestial inheritance. The reason which is here used to prove this, is taken from the nature of hope, thus: We have heavenly salvation no otherwise but by hope, therefore our full salvation is yet absent from us, and with patience to be waited for. For where the thing hoped for is present, there is no place for hope, which so presupposeth the absence of perfect blessedness, to the grief of believers, as withal it looketh certainly to possess it in due time; whence ariseth joy and gladness. Tim. What doth this text contain? Parts. Silas. Two things; first a proposition [we are saved by hope.] Secondly, an application opening the office and nature of hope. Tim. In the nature of hope what things doth the Apostle Paul consider? Silas. Two things: First, that the thing hoped for, is absent, verse 24. [For Hope which is seen, is no hope.] Secondly, that it must be patiently waited for, Verse 25. For if we hope for that we see not, than we do with patience abide for it. Tim. Expound the words, and tell us what is meant by [We] and also what is meant by [Saved,] We are saved? Silas. By [We] is meant the Apostle himself, and all Interpretation. believers whosoever, and by saved is meant the fullness and perfection of salvation in heaven, when body and soul shall be glorified at the day of judgement, and not the beginning of salvation in our new birth, which consisteth in remission of sins, and reconciliation with God by faith; (for this the faithful already have, they need not hope for it) but the accomplishment of this, is that which is here signified by salvation, and which they are said to hope for. Tim. What do ye call hope? Sil. That grace of the soul, whereby every true Christian, doth surely expect and look to enjoy promised salvation. Tim. What is the doctrine from hence? Silas. That our perfect salvation cannot in this life be Doctrine. otherwise possessed of true believers then by hope: the Reasons. reason is, because our perfect salvation is a thing to come, and to be enjoyed after this life ended: also, because it is to be enjoyed only in heaven, therefore now it is not had nor can be. Tim. Yea but the Scripture saith, we are saved by Faith, Ephes. 2, 8. How then is it said here, we are saved by hope? Silas. We are otherwise saved by hope then by faith: What difference between faith & Hope the difference stands herein. First, by faith we believe the promise of salvation, by hope we do look for the thing promised. Secondly, Faith doth enter and begin our salvation in apprehending remission of sins, reconciliation with God, the perfect righteousness of Christ, and purifies our hearts that we may live holily: but hope looks forward unto the end, & full perfection of bliss. Thirdly, Faith saveth as an instrumental cause, without the which we cannot lay hold of Christ: Hope saveth as Faith is before hope, as the cause before the effect a fruit of Faith, as a sign of a person justified and reconciled, as the way wherein we are to walk towards Heaven, as that which looks to enjoy salvation, because God hath truly promised, and Faith hath surely believed that promise. Tim. What use is to be made of this Doctrine? Silas. First, it reproves such as place all their happiness Use. in worldly things; these are no truc believers: for they have no hope of salvation in heaven. Secondly, this admonisheth how to make trial of our Faith, even by that hope which we have of salvation to come: for these two are inseparable, none can certainly expect salvation except they do believe it to be truly promised: and whosoever can undoubtedly look for heavenly glory by Hope, it is because first by faith they have received the promise of it. Thirdly it teacheth, that the faithful by infallible certainty, may assure their hearts of their own eternal salvation, because they are saved by hope, which doth not make ashamed or confoundeth, which it should do, if the hope of glory might be frustrate. Tim. Proceed to the next matter (the Nature of hope) and 2. Part. tell us what is meant here by Hope, when he saith [Hope which is seen?] Silas. Not the gift of Hope which is inward, seated in the heart; but the thing which is hoped for, even that which is present, and now enjoyed and possessed, or now in our hands. Tim. What is here meant by Hope? Silas. That the gift of hope hath no place, but when the thing hoped for is absent. This may be proved by common sense, for every man seeth and perceiveth 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 abusively, 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 look for that which we yet have not, but is absent and to come. Tim. Will it not follow hereof, that Christian Hope is uncertain and doubtfnll, seeing of things to come, it cannot be known many times whether they will come or no? Sil. No, it will not follow; because the things which Christian hope looketh after, they are always absent in such wise, as they must needs be fulfilled; because they are promised by such a God, as both can for his almightincsse, and for his mercy in Christ will perform them. It stands upon his honour to make good his word, as a good christian at the hour of death said in my hearing. Tim. Tou do not think certainty or assurance to be of the Nature of Hope? Doth Hope simply considered, breed 〈◊〉 and affiance? Silas. No, it is not; but assurance ariseth from the quality of the things which be absent and hoped for, which if they have causes contingent, than the Hope is doubtful and uncertain: but if they be of necessary causes, than the hope is undoubted and firm. Now the salvation of the Saints to come, hath sure unmovable and firm causes, as the truth, and mercy, and Oath of God the promiser; the merits and Mediation of Christ our Redeemer, dead and raised again; the witness of the Spirit. Tim. What is the use to be made of this point of Doctrine? Use. Sil. It doth warn the faithful, that they have continual cause to grieve and sigh even in this regard, that their full and absolute happiness is yet absent. Towant so great a good is cause enough of grief; many will grieve and sigh for want of far less good things than their eternal life. Secondly, from hence we may see, Ospes' fallaces, meritis consider nostris. that true believers have reason to rejoice, insomuch as though their perfect felicity be absent, yet they are most sure in the end to have it. So cannot Papists be, whose hope resteth upon God's grace and man's merit. Tim. What is their duty in the mean time? Silas. With patience to wait for it till it come. And Doctrine. this is the other part of the nature of hope, even to expect with courage and patience, that which it hath not. Tim. But what need is there of patience? Silas. A twofold need: First, because their hope is Reasons. deferred, therefore Christians must have patience; for it is no small trial and temptation to be long kept from that which one doth earnestly and truly love, being of such inestimable worth. Secondly, because the faithful are here subject to many and manifold miseries, therefore they must possess their souls in patience, it being the will of God to afflict them diversly and deeply, and not only to hold their inheritance from them for a while: and therefore they have need of patience, that having done the will 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 look very surely to obtain a good end of their labours; yet in the mean time they make account to meet withal, and to resist divers difficulties in their voyages, wars, and affairs. Tim. What use hereof? Silas. It instructeth us, that such are unmeet for heaven, Uses. as promise to themselves ease and freedom from troubles here. Secondly, it doth admonish the faithful to get patience, because through many tribulations they must come to the hoped for haven. 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 Spirit itself maketh requests for us with sighs that cannot be expressed. Tim. WHat is the drift of this text? Silas. It affordeth unto believers a new reason why they ought patiently to bear the cross, and to suffer persecution for righteousnesle sake, with comfort and Christian constancy. This reason is drawn from an effect of the holy Spirit of God, in the hearts of the believers; to wit, his secret and mighty help afforded them in their prayers to God: when they are so beset & straightened, as they know what course to follow. Tim. How may it be that prayer should afford comfort to the godly, while they are unden the cross? Silas. They are helpful and comfortable in two respects. First, because they are stirred up by the Holy Ghost, verse 26. Secondly, because they are heard and granted 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 Spirit stirring them up; the other from the fruit thereof. Tim. Expqund the words and tell us what is here meant by the [Spirit?] Silas. Some by Spirit understand a spiritual man: others by Spirit understand an extraordinary and miraculous gift of the Spirit; but by Spirit is here meant the third person in Trinity, even the holy Spirit of God. Tim. What doth infirmity signify? Silas. These three things; first, our sinful weakness, to wit, ignorance, distrust, etc. for these he as a proper cause to make us weak, Mat. 26. 41. the flesh is weak. Secondly, afflictions & crosses inward and outward, because these serve to declare our weakness as trials of it. Thirdly, perturbation and vexation of spirit, arising through the greatness of crosses and tribulations; whence it is that even the faithful themselves are void of counsel oftentimes, and know not which way to turn them: as it sared with jehosaphat, when three nations banded against him, and with Elishaes' servant when he saw the Aramites host. Tim. What is meant by the word [help?] Silas. It would be better translated [helpeth together] for it is a speech borrowed from two or more persons, which being to take or lift up some heavy burden, do mutually one help another, by standing one over against another, each at one end of the burden: others take it to be a metaphor taken from sick persons, or infants, or old rotten houses, which cannot stand unless they be propped up. The meaning of the Apostle is, that the faithful are many times so faint under the burden of the cross, as that they would languish if the holy Spirit of God did not support them mightily by an especial aid and presence, as it were standing over against them, to bear the burden with them that they sink 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 themselves) are subject to all manner of infirmities in this life, outward and inward, as appeareth in this, that the Apostle saith [our infirmities] putting himself in the number of those who are liable to weaknesses. It appeareth also by the testimony of scripture, witnessing, that in many things we sin all, james 3. 2. 1 Kin. 8. 46. 1 john 1. 7. These places prove sinful infirmities to be common to all; and where it is written that we are to enter into the kingdom of heaven through many tribulations, Acts 14. 22. and that he that will live godly must suffer afflictions, 2 Tim. 3. 12. these places prove also that other infirmities which be but effects and consequences of sinnesull infirmities, are likewise common to all Christians. It appeareth also by reason grounded upon holy scripture; for since our sanctification is imperfect, and our life a warfare, and Satan and the world have leave given them to tempt; therefore it cannot be but that all believers must beeliable to infirmities of all sorts, so long as they live 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 sin, by removing from us the guilt and curse, but not the corruption: and of afflictions, by sanctifying them unto us, that they may not be punishments, but tryalles and exercises unto us. Secondly, in the end, at the day of the resurrection, we shall be wholly and fully freed from all infirmities both sins and tears; in the mean space they are left remaining in the Saints, for excellent good purposes and uses. Tim. Tell us then what use we are to make of our infirmities, and of the doctrine concerning them? Sil. It is no small comfort to God's children being under infirmities of all sorts, that none are exempted. If Christ would have his Apostles be comforted with this, that so the Prophets were persecuted. Mat. 5. 11. 12., then let every Christian that hath any affliction, labour to make this his comfort, that others are so dealt withal: 1 Pet. 5. 9 Secondly, by the knowledge and sense of these infirmities, the prayers of God's children are much whetted and quick ned, also their faith and patience much tried, as gold is tried in the furnace, 1 Peter 1. 7. 2 Corinth. 12. 8. Lastly, they serve greatly to humble the faithful, and to correct the vain 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 own strength. And very certain it is, that whensoever the cross comes, they are likest to stand to it, that best know and feel their own infirmities; because such will not rely upon themselves but on the power of God. The story of Master Sanders and Doctor Pendleton doth serve to declare the truth of this. Tim. Thus far of the first doctrine, what is the next? Silas. This: That the cross or afflictions for Christ's sake are like a burden which cannot be borne but with much strength. Tim. But the Cross is Christ's burden, and he saith that his burden is light, Mat 11, 30. Silas. Our Saviour in that text meaneth the burden of his doctrine and commandments, which indeed are not burdensome to believers in this life, 1. john, 5. 3. He speaks not of the Cross and tribulations, which is so heavy, as of ourselves we are not able to take it up, much less to bear it, except the Holy-Ghost (like unto Simon of Ciren) lay his shoulders under it, and help to bear it with us. Tim. Tea, but the Apostle Paul calls our afflictions light, 2. Cor. 4, 17. Sil. Paul there speaks comparatively, in comparison of that weighty glory which follows afflictions. See Rom. 8, 18. But afflictions considered simply and absolutely as they are in themselves, they are grievous and a burden too heavy for us to bear. For Ezekiah under the burden of his afflictions mourned, David fainted, job cursed the day of his birth, & Peter for fear of the cross denied his Lord. If the Cross made such Champions to stoop, how should we not fear such a burden? especially when it shall come to the fiery trial, and Christians must be put to fight against sin to blood. Tim. What profit is to be made of this Doctrine? Silas. First, to admonish Christians that it standeth them upon, well to prepare themselves against the time of the Cross, it being a thing so burdensome. It was good counsel which Solomon gave, My son (faith he) prepare thy souls against the day of afflictions. And again, In thy prosperity think upon the time of adversity, Ecclesiastes 7, verse 16. Secondly, seeing affliction is so heavy, let men be well advised, that where no cause is they cast not themselves into troubles, 1. Pet. 1, 6. For this is great rashness, and will breed no comfort, but late repentance. Thirdly, if the Cross of afflictions be sent upon you by God, yet despair not though it be heavy, suspecting your own strength, but fly unto the holy Spirit of God for aid and strength: as men under weighty burdens cry for help, so must the children of God do, the more heavy they feel the burden of afflictions, the more earnestly they must call to God for help. Tim. But how can God's children be sure that the holy Spirit of God can help them? Silas. He will, because it is the office of the Spirit to help 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 even against Pharaoh. well help them, because being the mighty God, he is stronger than all that is against us; for if God be on our side, who can be against us? Rom. 8, 31. How weak soever man be of himself, yet he cannot be but strong enough, so long as he hath God with him: and therefore we are to look to our own weakness and unableness to bear, that we may be humbled, but not discouraged: also to fasten the eye of our mind upon the strength and might of the Holy-Ghost, considering not what we in ourselves can suffer, but what he is able to make us to suffer, 2. Cor. 12, 12. Psal. 121, 2. Tim. Now show us what this word [Likewise] must admonish us of? Silas. It doth admonish us of the abundant and manifold comforts provided for the faithful, and before propounded, to encourage them to bear the cross patieutly. For first, it is an honest thing so to do, because we suffer with jesus Christ. Secondly, it is very profitable for us so to do, because if we suffer with Christ, we shall be glorified with him. Thirdly, our afflictions are far unequal to that glory which in heaven we shall enjoy. Fourthly, the creature gives us an example of patience, for they groan. Fistly, we have the stay of hope certainly looking for eternal bliss, and of patience quietly to wait and expect it till it come: and if all these be not enough to encourage us, we have (likewise) the secret help of the Spirit in our hearts. Thus hath God in this Scripture, provided a rich storehouse of comforts for the faithful, that as afflictions abound, so might consolations abound also. As a man in war, having his Quiver full of Arrows, if he take up but one, it may serve to preserve himself and avoid his enemy: so one of these comforts laid hold of, will be enough to stay a soul in adversity, much more being jointly and altogether laid hold upon. Tim. Now proceed to the latter part of this verse (for we know not how to pray as we ought, but the Spirit itself makes requests for us, with sighs that cannot be expressed,) and tell us what is the sum of it. Silas. Thus much: when the Saints in great temptations through ignorance and weakness, know not what is good for them to ask, than the holy Spirit stirreth up sighs secretly, and causeth them to pray with groans, which cannot be uttered. Tim. But is this ignorance common to all believers, that in some case they know not what to ask? Silas. It is so: as appeareth in this, that Paul numbered himself among those which laboured under this ignorance: the which he doth not falsely of counterfeit modesty, or for conclusion sake only, but in very truth and as the thing was, as Rom. 1, 10. He prayed often The Godly fail 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 prick in his flesh might be taken away, 2 Cor. 12, 7. Also Moses prayed to enter into Canaan and did not. jeremy prayed for the health of the people, but God did not hear him. Abrahum prayed in vain for the Sodomites, and Samuel for Saul, and the widow Zebedee for her two sons, of whom Christ said, She knew not what she asked. This then is the reason why God denieth the prayers of his Children many times, even because that they which ask it is either hurtful, or not profitable for them, or else they ask it out of time: but when God heareth not his Saints after their will, he heareth them to their benefit giving them something better for them then that which they ask, as in Paul's case, 2 Cor. 2. 10, 11. Also sometimes God doth fulfil men's Prayers in his wrath and displeasure to their own hurt, as it happened to the Israelites, ask flesh in the Desert, Exod. 16, 13. Numb. 11, 33. and craving a King in the land of Canaan, 1 Sam. 8, 5. Tim. What follows of this? Silas. That both the godly and the wicked, are oftentimes ignorant of what they ask. The reason hereof is, because the faithful take and think many things to be good, which either are not good (but apparently) or not good for them. Also they judge sundry things evil, which either be not evil (simply) or not evil to them. Tim. But the Lord's Prayer teacheth what to desire, 〈◊〉 then can we be ignorant what to ask? Silas. It teacheth what to pray generally, but not particularly. Secondly, it expresseth not indifferent things; 〈◊〉 error is about particular things, and things which be of a middle nature. Thirdly, the Apostle telleth 〈◊〉 what befell the godly in one special case, to wit, of grievous afflictions, when the minds of the faithful may be and often be so oppressed with cares and perplexed fears, as they are altogether unmeet to call on God, the heart being unable to dispose itself unto God, to think on him, and the tongue altogether unfit to utter 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 David, Psal. 72. Finally with Christ, Mat. 26, 38. john 12, 27. My soul is bevy, etc. Tim. What profit is to be made of this truth, touching our ignorance in prayer? Sil. It serves for our humbling, to consider our imbecility & natural ignorance whereby we hang doubtful, and stagger of feebleness, and stick by ignorance. Secondly, it shows that none be perfect, seeing we are ignorant what to ask in prayer. Thirdly, it confutes the Pelagians, which ascribe too much to natural strength, & yet we are so feeble as we cannot tell what is profitable, much less be able to persorme any thing by any power in us. Lastly, it teacheth what need we have of consideration and help to pray; greater than most, yea then good men commonly think of. Tim. Come now unto the next part of the sentence, and tell us how the Spirit maketh request? Silas. By stirring up requests in us, and causing us to pray. That this is the meaning of the words, appeareth by comparing this Text with the 15. verse of this chapter, where it is written. We have received the Spirit of adoption, whereby we cry Abba Father; the Spirit crieth by making us cry. Thus understand 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 us to cry and to make request; and this is an usual thing, to attribute unto God those things which the godly do by divine inspiration. Thus God is said to know, by teaching others, and illuminating their minds that they may know, as Augustine observes 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 known of God, that is, taught that ye may know. So Deut. 8, 2. God is said to tempt the Hebrews, that Facit nos postulare quae Dco placet. he may know what is in them, that is, make themselves and others to know what is in them: so here the Spirit maketh request, that is, moveth us to request. Tim. I but the Scripture saith, that Christ maketh request for us, Rom. 8, 34. how then doth the Spirit make request? Silas. Christ maketh request as Mediator: the Spirit maketh request for us, as Author and inspirer of requests and desires. Tim. What is the doctrine from hence? Silas. That the prayers of the godly come from God's Spirit. The text is plain herein, to which may be joined that which is written, 1. Cor. 12, 3. No man can say that jesus is the Lord, but by the Spirit, (that is) either confess him or pray to him in faithful confidence and reverence, but by a special grace of the Spirit. Tim. What are we to learn hence, that the Spirit is the worker and kindler of prayer in the godly? Silas. First, that no Turk, nor jew, nor Idolater, nor Heretic can pray, because they have not the Spirit Secondly, that no wicked man nor hypocrite can pray, because they receive not the Spirit. Thirdly, that in our best prayers, we ought to be humbled, seeing they are not our own, but come from the Spirit, which is our prompter, moderator, and Schoolmaster. Fourthly, that in beginning of prayer, we crave of God, the assistance of his Spirit. Tim. What is signified by sighs unexpressible, or which cannot be expressed? Silas. This is meant either intensively for such sighs as Quiasunt de re incnarrabil's, sci. vita aeterna. are most fervent, no man being able to utter them, for their greatness and exceeding vehemency, or properly for such sighs as we cannot utter by any speech, because of their weakness and feebleness. 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 do know that they do pray much less speak any thing expressedly in prayer; yet they are groans and sighs wrought in them by the holy Spirit, which though the believers feel them not, yet God seeth and heareth them, for they make a loud cry in his ear, as in Exod. 14, 15. This is the fitter sense, therefore the better, because it suiteth with scope and matter, the phrase also will bear it. Tim. What instructions arise from these words? Silas. That the sighs of the heart albeit never a word be spoken, be prayers, even as a desire to believe and to repent in a truly humbled heart, be accepted for faith and repentance with God, who will not break the bruised reed, and accepts the will for the work: so the desire to call upon God is prayer in his sight, God will fulfil the desires of them that fear him, Psal. 145, 19 See Master Perkins Graine of Mustard seed at large of this point. Tim. What use is to be made of this point of doctrine? Silas. It affords a singular comfort to the godly, in their afflictions, for that God's Spirit works wonderfully in their hearts to list them to Godward, even above that that themselves can perceive in mind, or be able to declare in words. Secondly, it serves for to strengthen the weak against a temptation that they cannot pray, whereas they are to consider that if they do but sigh, it is a prayer before God, a desire is a prayer, a continual desire is a continual prayer. Thirdly, it repoves hypocrites who imagine that they can pray well when they speak many words, and yet have their hearts within void of secret sighs and groans which do accompany true prayer. DIAL. XXIIII. Verse 27. But he that searcheth the heart, knoweth the meaning of the Spirit, for he makes request for the Saints, according to the will of God. Tim. WHat is the drift of this text, with the sum of it? Silas. To comfort the godly Romans and all other believers in great afflictions. The sum of the comfort is thus much: that their prayers how feeble soever, which come from God's Spirit, are known and granted of God. This is proved 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 dear to God. Tim. Let us examine these three reasons, and tell us how is God said to search, seeing he needs no inquisition, but knows all things without search? Silas. It is true he doth so, for his knowledge is infinite, whereby he knoweth most perfectly both himself and all other things, even the most dark and hidden, 1. Cor. 4. 4. But this is a speech borrowed from the manners and doings of men, and applied unto God for the better understanding of his nature; for that which men desire perfectly to know, that they search for, and by search they come to the exact understanding of things. Tim. What is signified here by heart? Sil. The Soul and all that is in it, even the most secret thoughts, purposes, and motions, all which God doth most perfectly behold: and this is such a privilege as agreeth to none save 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 own thoughts, and what is in his heart; but nothing without a man can do it, save God only. Secondly, God knoweth every man's heart, more perfectly than the man himself, 1 Cor. 4. 4. many sins which are secret to the committer, are open to God. Psalm. 19 12. Also many good motions are known to God: but they are unknown to him in whom they be. Tim. But the Devil knew the heart of Cain, Saul, and judas, and egged them to wickedness, where unto he saw them bend; therefore God is not the only searcher of the heart. Silas. The Devil knows not men's thoughts, till they some way be uttered, by signs, words, writings, and actions; God knoweth men's thoughts without these means, Psalm. 139. 1. 2. Secondly, the Devil by observing of complexions, doth guess at men's inward dispositions: but God needs no such helps, without which he perfectly knows what is in man, john 2. 25. Thirdly, the Devil knows 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 he alone is the judge of the world, therefore he must know all secrets, else how can he righteously reward men according to their works? Eccle. 12. 14. Rom. 2. 6. Thirdly, God alone is omniscient or of incomprehensible knowledge, 1 Sam. 2. 2. as he 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 judging the inward intentions & purposes of men; for this is to make ourselves to be God. Secondly, it must hold us in charity to think the best of men where no evil appears. Thirdly, it should provoke all men to labour to be as upright in thoughts before God, as they are just in dealings before men. Lastly, it may comfort such as fear least their prayers come not up to heaven, but through their great weakness vanish in the air, and languish in the middle way: nay that cannot be, for seeing GOD searcheth the heart, therefore such secrets and requests as are hid from us, yet be not hid from him, for he knoweth the meaning of his Spirit. Tim. What is meant here by the meaning of his Spirit? Silas. Such prayers and sighs as come from the inspiration of the Spirit. Tim. What is meant by God's knowledge [he knows?] Silas. His love 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. Even this, that God taketh pleasure in the weakest prayers of his Saints; for he knoweth them, as that he heareth them, and in favour granteth them: the reason is, because they come from the spirit, the meaning whereof God knoweth and embraceth, as a man doth whatsoever comes from himself. For as a mother knoweth the cry of her own Infant though she 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 believers, then with the pompous and long petitions of hypocrites. DIAL. XXV. Verse 28. Also we know that all things works together for the best unto them that love God, even unto them that are called of his purpose. Tim. W Hat is the drift of this text? Drift. Silas. It teacheth a new comfort to those whichsuffer afflictions for jesus Christ: it is drawn from the effects which follow afflictions, which are not to be hindrances, but rather furtherances of our Sum. salvation. The argument may be thus framed: Christians are bound patiently to bear that which is helpful to their salvation; but afflictions are so; therefore they must patiently be borne. Tim. By what reasons is it proved that afflictions profit unto salvation such as suffer them? Silas. First, by a reason taken from the general to the special thus. All things serve to the salvation of the faithful, Order or me thod. therefore afflictions serve also unto their salvation. Secondly, this is proved by the testimony of all the godly, [we know.] Moreover in this text, be contained the persons to whom these crosses are profitable, they are described by two marks: first, that they are such as love God; secondly, they are such as are called of his purpose. This pointeth to the high sovereign cause, the which moketh afflictions to be behoveful for God's children; namely his eternal counsel, the degrees whereof distinctly are laid down in the verses following. Tim. Now come to the words, and tell me how we may know that afflictions shall do us so much good? Interpretation. Sil. Three ways, 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 faithful being Gods children, therefore afflictions must not destroy them, but only serve for chastisements to reform them. Tim. What is the instruction that we 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 be happiness; it is not so with the wicked, who cannot know that the end of their adversity, or prosperity shall be good: and therefore they have neither sound joy in the one, nor constant patience in the other; whereas the godly be cheerful under the cross, because they doubt not but that it will be peace at the last. This truth may be set forth by the comparison of a comedy, of which the spectators know that the Similitude. end will be joyful, 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 be lamentable; and such is the estate of the ungodly. Tim. What use of this point? Silas. First, it confutes the Papists, who teach that men cannot be sure to be saved, because they cannot be sure Use. that they shall stand fast in afflictions. Secondly, it serves to comfort the faithful, and make their afflictions the more easy, seeing it is certain unto them, that not only no harm, but much good will come to them in the end. And it is great reason that men should bear that quietly, which they know will be for their own good at last: as Merchants abide great hazard, so do Soldiers too, upon an unassured commodity and victory. Tim. What is meant by, all things? Silas. It contains whatsoever may happen to a man prosperously or otherwise, & whatsoever is within him or without him, either good or evil, all Angels, all Devils, all men wicked and righteous, all gifts of body and, mind, & all defects of both shall return unto the good of Inter hoec omnia etiam eaquoe nibil sunt numerantur. God's Children: yea Augustine stretcheth it so far, as to the very sins of the godly; after the committing whereof, men become more humble and wary. Which yet is Bernard. not the proper meaning of this place, because it doth particularly treat of afflictions, and of the cross, and 〈◊〉 humiliores reddunt & doctiores. Aug. of the good that comes thereof, which is eternal life, or the salvation of our souls; which being the chief good whither all good things tend, is here called of the Apostle by an excellency [that good.] Tim. What is meant here by working together? Silas. It signifies thus much: that afflictions themfelues in their own nature, doth not bring forth that good here spoken of. Tim. But how then comes it to pass that they are so profitable? Silas. By the force and virtue of another supreme cause working together with afflictions (to wit) the marvelous Cooperantur, non per se operantur, sed concurrant cum causa operant. Paroeus. goodness and wisdom of God, disposing the afflictions of his people to their good. As joseph said to his Brethren, Gen. 50, 20. When ye thought evil against me, God disposed it to good, even to save much people alive: so when as Satan by afflictions means to drive us to despair, God disposeth them to an happy end, even to increase hope, Rom. 5, 34. For if a Physician who is but a man, can so temper Hemlock, or other poisonous 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 help forwards the salvation of his children; the reason Reason. hereof is, because they are Instruments whereby the holy Ghost mortifieth their sins, weaneth them from the love of the world, stirs them up to better obedience, quickens their prayers, exerciseth their patience; & lastly, humbles the pride of their heart, job 33, 16, 17, Rom. 5, 4. 1 Cor. 11, 32. Psal. 119. Tim. What use is to be made of this point? Silas. It serveth much to strengthen our minds unto godly and constant patience. Secondly, to reprove such as faint in their troubles. Also to see how to make our profit of every thing. Tim. Proceed now to the latter part of this verse: & 〈◊〉 me how those persons be described, unto whom afflictions shall do good. Silas. They are described by these three marks: First, they be such as love God. Secondly, such as are called. 3. they are such as are elected, or called of his purpose. Tim. How do these three marks depend one upon another? Silas. Thus: love is the effect of God's calling, and call is the fruit of God's purpose. None can love God, except first he be called, & our calling proceedeth from the eternal purpose of God. Thus our Apostle setteth down things first more manifest, and afterward things more secret: First the effects, and then the causes. For as God's purpose is the cause of calling, so is calling in order before Faith, and Faith before Love in order of causes. Tim. Tell us now first what it is to love God? Silas. It is to set the delight of our heart upon him, and What it is to love God aright. to take pleasure to think and speak of him, of his properties, word, and works, with liking and joy, studying by all means in all thingsto set forth his glory. They which hate and abhor God, do the quite contrary to all this. Tim. Whence springeth this love of God in us? Silas. From the sense and feeling of God's love toward The fountain of our love to God is God's love to us. us, 1 john 4, 19 For it cannot be that any man should certainly perceive the love of God towards himself in Christ for eternal life, but that that love will constrain him to love again, 2 Cor. 5, 14. Also the goodness and mercy of God in Christ, is such a beautiful and amiable thing, as being certainly known, it will be both earneftly loved and desired. Tim. Why is it written they that love God, and not they that are loved of God? Silas. Because it is better known to us, namely in afflictions, what love we have to him, than what he hath to us: for this is out of us, the other is within us; & God striketh those he loveth. Tim. By what special note may one know himself to be one of their number which love God? Silas. By an unfeigned purpose and endeavour to obey his word, john 14, 15. If ye love me keep my commandments. Also verse 21, 23. Tim. What is the reason that the Apostle speaking of patience, suffering afflictions, doth rather mention the love of God, then of our neighbour? Silas. Because our love to God, is that that maketh the burden of afflictions more easy and light to be borne, even as a man is ready to bear any calamity for his sake whom he loveth at his heart: thus did jonathan for David. And as the service of jacob 14. years seemed nothing to him, for the love which he bore to Rahel: so they that truly love God, will for his sake suffer such adversities as he sendeth, either for correction or trial; and this is the reason also why he rather mentioneth love then faith. For howsoever patience springeth from Faith, yet the next and immediate cause of it is love. Secondly, it is to put a difference between counterfeit & sincere faith, which cannot be severed from love, Gal. 5, 6. whereas they that profess faith, and say they believe when they do not, have their hearts void of all love either to God, or to their neighbour, or themselves, as appeareth in the example of Cain, Esau, and judas. Tim. What instructions are we now to gather from this first mark? Sil. Two: First, that the sound love of God is needful to all those which shall bear afflictions patiently, james 〈◊〉, 12. First, because it maketh the godly valiant, keeping them from fainting under the greatest crosses: which is to be seen in the example of the Apostles Paul and Peter, and other Martyrs, who because they loved God, were therefore ready to endure much for him. Secondly, it kindleth their zeal, and maketh them earnestly bend to glorify God by their constancy. Tim. What profit are we to make of this point? Silas. First, it stirreth us up to seek for the love of God, and for the increase of it in our hearts, seeing we cannot be patient without it. Secondly, it warns us by our patient-bearing, to show our love to God, as God by his chastisements shows his love unto us, Heb: 12, 5, 6. Tim. What other instructions ariseth from hence? Silas. This: none but God's children can be patient in afflictions, because none can love God save his own children: therefore they have but the shadow of patience, and be blockish and senseless rather than patient. Tim. What use is of this? Silas It affords comfort to such as have patience in afflictions, because this is a testimony unto them of their adoption. Secondly, it teacheth us, that wicked men how quiet soever they are in afflictions, yet they have not true patience, but an appearance of it; they are rather blockish, then endued with true Christian patience. Ti. What is the second mark 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 work of the Spirit of God, effectually drawing the elect through the preaching of the Gospel from ignorance and unbelief, unto true knowledge and Faith in Christ. Tim. What is the instruction from hence? Silas. This: seeing the end of our calling is to bring us to Faith, it must needs be that afflictions shall do them good which are called, because to them that believe, there is no condemnation, and therefore all things must serve to their salvation who be called to faith. Tim. What is the use to be made of this point? Silas. To move us to seek for a true calling, because till we be called, and do believe, there is nothing neither prosperity nor adversity that can do us good. Secondly, to move them to thankfulness which have this calling, because they have received one of the greatest mercies of God. Tim. What is the third mark of such as shall take benefit by the Cross? Silas. That they be such as belong to God's purpose, for that which follows plainly teacheth, that this is not meant according to our good purpose, as Origen thought. Tim. What is here meant by the purpose of God? Silas. The decree of God's election, or the eternal good pleasure of his will, for the saving of some by Christ, which is, as Augustine saith, a preparation of the benefits and mercies of God. Tim. What are we to learn by this, that the Apostle speaks here of God's purpose? Sil. That the faithful are beholden to God's eternal 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 God's purpose is the sovereign 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 hereof is, because God having once purposed to save men, it cannot be but that they must have all good things which belong to their salvation. For God hath purposed the means as well as the end, and will cause every thing to serve for their good, whom he hath loved from everlasting. Tim. What use of this point? Silas. First, it reproves such as scoff at God's purpose, or attribute any thing to free will or fortune. Secondly, it warneth the godly to acknowledge the eternal goodness of God in all things that come to them, and to be confirmed in the persuasion of it, by such wholesome effects as they perceive and feel in the course of their life. Tim. What may we learn by this, that the Apostle joineth purpose and calling together? Silas. First, that the purpose of God for our salvation is manifested in our calling, which is the first fruit of our election, Rom. 8, 29. Secondly, it serves to distinguish an outward calling by the Gospel, from an inward effectual calling, which leads to Christ: for all which be called by the Gospel are not called of God's purpose. Thirdly, to teach that all be not called nor do love God, but elect ones only, and that after the time of their effectual calling. Tim. What are we to learn by all these marks together? Silas. That such as are the better by their afflictions, more humbled, and made more obedient, have a good witness that they love God, and are the called and elect of God; because none but these can profit by afflictions, unto sound obedience of the word. Such as had David's grace, can say with David's words, Since I was as sticted I have learned to keep 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 Son, that he might be the first borne, amongst many brethren. Tim. WHat doth this Text contain? Silas. A proof of the former Argument of comfort and patience in afflictions, taken from the commodity which they bring, which was this: that afflictions shall turn to the salvation of such as love God and are called according to his purpose. This the Apostle proveth by two reasons: the former is taken from the definition of God's purpose, which is the foreknowledge of God, predestinating some to be made like unto his Son Christ. Tim. How doth the Apostle make this definition serve his parpose? Silas. By reasoning in this manner: Whosoever be called of the purpose of God, are foreknown and predestinated to be like unto Christ. But Christ having suffered asslictions, was afterward glorified. Therefore such as God bathe 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 eternal glory. Tim. What is the other reason to prove that all things work together, for the salvation of such as are called of his purpose? Silas. It is by an unchangeable connexion, or knitting of causes and effects together, after this sort. Whom God They which be predestinate, do not perish, because God's predestination is not deceivable. purposeth to save, them he foreknew; whom he foreknew, them he hath predestinated; whom he hath predestinated, them he calleth; whom he calleth, them he justifieth; whom he justifieth, them he sanctifieth; whom he sanctifieth, them he glorifieth. Therefore by reason of this immutable linking of God's purpose to man's salvation, the faithful must be brought to glory by afflictions: for it must needs be, August. that to the sons of God which love him, and are called of his purpose, all things turn to their salvation. Tim. What be the parts of this 29. verse? Silas. Two: a proposition, and a limitation. The proposition layeth down the means by which God bringeth Parts. all them to glory, whom he purposeth to call to the likeness or conformity with Christ his Son. The limitation is, that howsoever Christ and Christians be like, yet he still hath the pre-eminence as the elder brother, or as the first begotten. Tim. What is meant by this word knew, [whom he foreknew?] Silas. Foreknowledge 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 evil, shall be in the world present and to come; this is by Divines, called (Gods prescience) or the knowledge of his prescience, whereof we read, Acts, 2, 23. Secondly, there is a knowledge in God of favour, whereby he knoweth some before hand as his own, with whom he was well pleased from everlasting. This is by Divines called the knowledge of his love, or approbation, and it is the same which the Apostle calleth his good pleasure, Ephe. 1, 6. In this sense It is not a prescience of merits and truth, which is the cause of election. the word is used, Rom. 11, 2. as also in this our text, Whom he foreknew, that is, they whom he loved and elected from everlasting, out of the lost lump of mankind. As the love which God exerciseth towards the faithful, is in Scripture called his knowledge, Psal. 1, 6. So the decree of his love from everlasting, is termed foreknowledge. Tim. What is the instruction that we gather from hence? Silas. That God doth not begin then to love his elect Doctrine. when they be in this world and are regenerated: but he hath loved them in his decree and purpose from everlasting. For unto God those things towards men were long since purposed and appointed, saith Chrysostome. Tim. But if this be true that we are from everlasting loved of God, how can we at any time be enemies to him? Silas. Though we be loved as creatures, and more loved as Gods elect, yet in respect of inherent and remaining corruption, we are enemies of God, being never actually beloved, till we be regenerate by the Spirit of God, and have his image imprinted in us. Tim. What use is to be made of this point? Silas. First, that God hath certainly loved us in this it Use. appeareth, that our election is most firm, so as the chosen must needs come to glory; because whom God loveth once, he loveth to the end. Secondly, seeing God loved us in his purpose when we were sinners, we ought therefore to love him again, and also one another, even our very enemies. Thirdly, if God loved us even when we were enemies, he will now much more love and save us, seeing we are reconciled by his Son through faith in his blood. Tim. What is the second instruction? Silas. That the eternal 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 fountain of all spiritual graces now, and heavenly glory hereafter. The reason is, for that the Apostle setting down the causes of our salvation, nameth the foreknowledge of God as the head and chief of the rest: for we are therefore predestinated, called, justified, and sanctified, & glorified; because God knew us for his own, before the foundation of the world. Tim. What use is to be made of this point? Silas. It teacheth that faith, love, and good works Use. cannot be the cause of our election, because God's foreknowledge and election is the cause of them. Secondly, it confuteth such as would have our believing and working well, to come in part from our natural free will; whereas in truth they are all the fruits and gifts of Gods eternal election and love, by which they are given to us and wrought in us: insomuch that we have neither good counsel, thought, nor good deed, but that which God hath decreed to put into us from everlasting. Ephe. 1. 4. we are chosen in Christ, (not because we were) but to be holy. Tim. What is it to predestinate? Silas. To predestinate, is to decree any thing before hand, and bring it unto a certain end through certain and appointed means: If this predestination (saith Augustine) can be deceived, then may God be overcome of man's sin, which cannot be. Tim. What learn we from hence? Silas. That predestination is joined unto foreknowledge as subordinate to it. God's foreknowledge is no bare and idle thing, but is ever coupled with his decree and ordinance; whatsoever God knoweth or seeth before, he ordaineth to some special end, and unto that end he 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, how is he not the author of sins, for they be in the number of things? Silas. Sins are foreordained of God not as they are sins, but as they are the means to effect his counsel: thus Adam's fall and judas treason were foreordained of God, as means whereby God did effect and serve his own counsel, in saving the elect to the praise of his mercy, and condemning the wicked to the praise of his justice. Secondly, predestinating in scripture may be taken generally and largely, for God's general and whole decree touching all things and persons; or strictly for the decree of election, whereby he hath foreordained some to salvation, as the end; and confourming to Christ, as the means to lead to that end: and so it is here used. Tim. Wherein stands this conformity with Christ? Silas. In two things; first, in being like unto him in respect of the end, that as Christ is now glorified in heaven, so all that are predestinate shall be glorified with him. Secondly, in being like unto him in respect of the means, standeth thus: that as Christ entered into his glory through holiness, and suffering afflictions and death; so they that live godly and are ready to suffer with Christ & for Christ, are sure to be saved with Christ. Tim. What is our instruction from hence? Silas. This: every one that looketh to inherit eternal life in heaven with Christ, must endeavour to be like him in this life, they must be holy and righteous as he was, and be ready to suffer afflictions as he did. The reason here of is God's eternal decree and ordinance, whereby he hath appointed it to be so, that they shall be partners with Christ in his heavenly glory, whosoever shall be followers of him here in his patience and holiness; which are the way we are to walk in, unto our country which is above. Tim. What is the use to be made of this? Silas. First, here is an exhortation to move us to live holily, according to the will of God, and to suffer afflictions with patience according to the example of Christ, as we desire to have communion with Christ in his blessedness. Secondly, here is comfort for such as suffer any manner of shame, or injury for Christ and his word; for this likeness with Christ in his infirmities, is a witness that we shall be like unto him in glory. Thirdly, here is sharp reproof for such as live profanely and shun the cross, saying it mattereth not how we live or what we do, for we must be saved if we be predestinate: and if not, than we cannot be saved though we do live well. Tim. How is Christ the first begotten amongst his brethren? Silas. This phrase hath reference to the custom of the jews, whose first-born did excel his brethren, both in power and portion, in dignity and possession: so doth Christ far excel all his brethren, who are all like to Christ, but not equal with him, neither in nature, office, glory, nor dominion: for by nature he is God truly, and God-man in unity of person; for office, the only redeemer and mediator of his Church, therefore only king and highpriest: for glory and dominion, he sitteth upon his Father's throne, having a name above all names. Phil. 2. 9 DIAL. XXVII. Verse 30. Whom he hath predestinate them he hath called: whom he hath called them he hath justified: and whom he justifieth them he glorifieth. Tim. WHat doth this text contain? Silas. The several actions and effects whereby God doth witness his eternal love to his elect ones, and by which (as means) he bringeth them to their purposed and promised blessedness. Here is the golden chain whereby men chosen are drawn up, and ascend to heaven: here be the steps and degrees whereby Gods eternal love, descends to his chosen, and whereby they climb to their decreed felicity, to which none can come but through these means, by which means the elect are sure to attain it; yea though they be afflicted here: which causeth them to bear afflictions more patiently and valiantly, in that they perceive their salvation to be of God, by so many excellent works of his grace, so certainly and undeceiveably procured and effected. Tim. What are the degrees whereby the elect arise and climb to blessedness in heaven? Silas. Four: 1. predestination, 2. vocation, 3. justification, and glorification: the first of these is done afore all times, the three last of them be performed in time. Tim. What do ye call predestination? Silas. It is an action of God, peculiar to all the elect which are purposed unto salvation, the rest of mankind being passed by and left to their corruption and just perdition. This action of God is not done in time, but from everlasting, God fore-ordaining his elect, both to the end which is eternal life, and unto the means leading thither, (to wit) vocation, faith, justification, sanctification, the Cross, also death either natural or violent. The very word (predestinate) is taken four times in Scripture in this sense, as Rom. 8, 29, 30. Ephe. 1, 5, 11. But yet the matter and doctrine itself is handled in very many places, as Rom. 9, and 11. Ephe. 1. Mat. 11, 25. john, 6. and 17, 6. Acts, 13, 48. 1. Thes. 5. 1. Pet. 1, 2. Jude, 4. revel. 17, 8. and elsewhere often. Tim. Some think this doctrine should not be taught, and therefore rail at the teachers of it, what think ye, do they well? Sil. No verily, for it ought to be taught to God's people, and Gods Ministers should sin 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 God's ministers. For as the Apostles were followers of Christ in doctrine and life, so ought other Ministers. Secondly, it is a part of Gods revealed will, and therefore belongs unto us, Deut. 29, 29. Thirdly, it is a special groundwork of comfort and patience under the Cross to know our predestination to be so unchangeable, strong and firm, as our Apostle doth here advertise us ●●at afflictions though many and great cannot hinder, ●●●t further our salvation. Fourthly, it is the Mother of all godliness, to which a man or woman doth then (and never before) seriously and cheerfully apply themselves, when they understand by Faith God's eternal love towards them in their free predestinating to life, 1 john 4, 10. We love him, because he loved us first. Lastly, it begetteth true and joyful thankfulness, which we will not offer unto God, except we know that all good comes of his eternal purpose, without any respect to our worthiness. Tim. But the conceit of Predestination, and that the Predestinate persons must be saved, doth take away from men all care of Faith, Ministry, Prayer and Good works, use of Sacraments, etc. Silas. This is a very slanderous untruth, because the Doctrine of Predestination doth necessarily put & commend unto us all these means; so far off it is from destroying them, or extinguishing the care & use of them: because it is taught, that whom God predestinateth, them he calleth, justifieth, and glorifieth. Thus unlikely it is, that Predestination should exclude Christ, the Gospel, Faith, Calling, justification, Holiness of life, as it doth include and infer all these necessarily. The reason hereof is, because it is wholesomly taught & believed, according to Scripture, that God predestinating unto the end, hath also foreordained to the means which bring us unto such an end, and that immutably and most freely. And therefore it is a gross error to say this Doctrine breedeth either desperation or licentiousness. Tim. What is here meant by Calling? Sil. It is that mean or work of God, wherein his eternal love in predestinating us to eternal life, doth first appear and show itself unto us, for till the time of our Calling, the decree of predestination is secret and hidden in God's counsel: but by our Calling it is made known to the elect themselves. For if God do call all those in time whom he ordained to life before all times, than such as be called, may thereby know they are predestinated, as the cause is known by the effect, the root by the fruit, the fountain by the river, so God's eternal love by calling. Tim. Yet it is written Math. 20. 16. that many are called but few chosen; whereby it should seem, that calling is no sure mark of election, and predestination unto glory. Silas. It is true, there is an outward calling by the Gospel only, which wants the inward grace of the Spirit, to make it effectual; this is common to many reprobates, and is no sure token of election, because it brings no further than to the bare knowledge and profession of Christ, and to some general and slight reformation, such as an hypocrite may have; but not to Christ himself by faith in the gospel. But the calling which is both a fruit, 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 Spirit to be get faith in the Gospel; whereby a man is carried to Christ himself to be planted in him, and joined to him as a true member, and to be governed by his spirit, working in us obedience to our caller: of this calling our text speaks. Tim. What instructions are to be learned from this which hath been said of calling? Sil. First, how needful a thing it is for us to have the gospel and the preaching thereof, seeing persons of years are not ordinarily called unto the faith of Christ without it, Rom. 10. 14. Secondly, that no Christian must rest in an outward general calling and knowledge (though it be a great mercy) but strive and labour after that especial and effectual calling, which is ever coupled with faith and obedience to the Gospel. Thirdly, such as have this calling, have exceeding cause to rejoice and be glad, and to be thankful to God; because they have received an undoubted pledge of God's love and their own salvation, in such sort as they may glory in God, yea even in tribulations. Tim. But what shall we think of Infants that cannot hear the Gospel, cannot they have an effectual calling? Silas. Yea, all predestinate Infants (and such we are to take all the infants of Christian Parents to be, for that they belong to the Covenant, and we know nothing to the contrary,) they have an inward calling by the Spirit, though not after the same manner, as persons of discretion and years. For the Apostle here speaks of the means, how all the elect are brought to blessedness: therefore seeing infants are predestinate, as no doubt many be, they must of necessity be justified and have a Calling. For whom he predestinateth, them he calleth, etc. it is some unutterable and unconceivable work of the holy Ghost, drawing them to Christ, either by Faith or Analogy. Tim. What is the instruction that ariseth from hence? Silas. That elect infants which die in their infancy, 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 have Faith. Tim. What profit is to be made of this instruction? Silas. It serveth greatly to comfort believing Parents, whose children are taken away being young, that they be not perplexed with doubt about their salvation. Secondly, it highly commends the mercy of God in that the grace of Election and Faith be extended to us & our children. The promise is to you and to your Children, Acts 2. I will be the God of thy seed, Gen. 17, 3. Tim. What is the next fruit of Predestination? Silas. It is our justification or being justified, which signifies to be absolved from the guilt and punishment of all our sins, and to be accounted just by imputation of Christ's obedience through Faith, Acts 13, 48. Rom. 4, 4, 5, 6. Tim. How prove you that Faith is necessary to justification? Sil. First, because there is nothing but faith alone, which goes between Calling and justifying. Secondly, Scriptures do fully teach that our justification is by Faith: but yet Faith is not the cause why we are justified no more than works. It is only the Instrument to apprehend Christ's justice: the true & proper causes thereof How faith doth justify, & not justify. See 3. Chap. be God's foreknowledge, election, predestination, & calling, Faith being 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 we are freely justified by Faith without works: the reason here of is, because we are justified at the very instant of our calling, at what time we believe, before we have done any good work at all: also because elect Infants which can do never a good work, are both called and justified, as infants elect, which die in their infancy. Tim. What profit is to be made of this point? Silas. It confutes the Papists, which ascribe justification to good works, which are fruits following justification, therefore they cannot be causes going before our justification. Secondly, it convicteth them of error, which would have any persons in time justified before they believe. Lastly, it commends unto us the necessity and excellency of Faith, without the which we cannot be partakers of Christ, nor have our sins pardoned by his death, nor be accounted just before God, nor be reconciled to God, nor have peace in ourselves. Tim. What is the last degree & fruit of predestination? Silas. Glorification: which signifies both the beginning and perfection of our glory. Tim. What mean you by the beginning, as also by the perfection of our glory? Silas. By the beginning of our glory, I mean Sanctification Sanctificatio est gloria inchoata: Glorificatio cst sanct ficatio consummata. or holiness 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 mean eternal joy and blessedness in heaven, in the presence of God. Tim. What is our instruction from hence? Silas. That never any person shall be crowned with glory in heaven, which is not first sanctified by grace on earth, enabled by the Spirit to lead a just and holy life, which is both the entrance and the right way unto celesti all glory. Tim. What profit is to be made of this instruction? Silas. It reproves of solly such as live loosely and profanely, and yet expect salvation in heaven. Secondly, it gives great encouragement to all godly persons, to proceed and increase in holiness, seeing their sanctification is sure to end in glorification, even in eternal blessedness: and that is the reason why the Apostle writeth in the preterperfect tense rather than in the present tense, to note the certainty of it; which causeth Paul to write as if it were already done; He hath called, he hath justified, he hath glorified. Tim. Now we have examined every particular word, tell us what we are further to learn in general, from this whole verse? Silas First, what the holy Catholic Church is; to wit, a company of men gathered together, not by fortune, or human reason and policy, or any worthiness of their own; but by the mere mercy and goodness of God, soreknowing, loving, predestinating, and calling them, that he may justify and glorify them through his Son Christ. Secondly, that predestination is not common to all, because all Election not universal. be not called nor justified; and therefore we further learn that all shall not be saved. Thirdly, that the elect cannot fall from grace and glory, because God's purpose in bringging them through all the means to glory, is immutable and infallible. Fourthly, that predestination is most free, Predestination free. and not depending upon foreseen works and faith: but upon God's eternal foreknowledge and love, upon which faith and good works do depend. Lastly, that it proceeds either from ignorance or malice, to say, that men pray destinated may live as they list, or that they need not care for the word or 〈◊〉; for God ordains them to the means as well as to the end: nay there is no attaining to their end, but by passing through 〈◊〉 means as be appointed for the effecting of the righteous counsel of God. Touching the predestination of reprobates, no cause why Christians should trouble themselves therewith, both because Paul passeth by it here, and it doth no whit pertain to our comforts. DIAL. XXVIII. Verse 31. What shall we say to these things: if God be on our side, who can be against us? Tim. WHat doth this text contain? Silas. A most magnifical and honourable conclusion, of the whole disputation touching free 〈◊〉 by faith in Christ, from this verse to the end of the Chapter. The sum of this conclusion is the victory and triumph of a justified person, over all the assaults and encounters of all enemies, over all temptations whatsoever; there being none now which ought to be feared of a believing person, who is justified and reconciled by Christ. Tim. How doth the Apostle proceed in describing this glorious triumph of faith? Silas. He doth set down the temptations which assault faith, both generally in verse, 31. and especially in the rest; and then he doth oppose or set against them the contrary causes of comfort, removing every assault with a stronger reason to the contrary part. Tim. What is the general temptation, and how doth the Apostle deal in repelling it? Silas. The temptation is this, that all things on all sides are against godly Christians which believe 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, he beats back the assault with a strong remedy; to wit, that God the Creator being with believers, they need fear nothing from any creature. Tim. Now expound the words, and tell us what is meant by [these things?] Silas. By these words our minds are carried back to the matter formerly set down; namely, in the 30. verse, as that there is no condemnation to faithful ones, which be in Christ, that they have the Spirit of adoption, are sons, heirs, fellow-heirs: but chiefly that out of Gods most free and eternal foreknowledge and love they were chosen and predestinated, and had that everlasting good will of God made known unto them, in their effectual calling to faith, in their justifying by faith, in sanctification begun, and in the hope of glorification to come. These are the things here pointed at. Tim. What is his meaning in writing this by way of question [what shall we say?] Silas. To provoke unto a serious meditation of them, that we may lay better hold of them for our stronger comfort; for it is as if he should say: Oye believers, now that ye have heard of the exceeding great and manifold riches of God's grace and mercy towards ye, which affords you a whole sea of comforts, why stagger you, or why are ye fearful and troubled in your great agonies and adveisities? By that which hath been said of God's immutable and abundant love in Christ, already so much expressed to you, ye may easily gather what shall follow, for the rest of your life. Tim. What learn we from this? Silas. First, that Ministers must not only lay forth and prove Christian comforts, but must press them hard. Secondly, the people must hear comfortable things, with a care to apply them unto themselves, to make use for future strengthening their hearts. Tim. What observe ye out of the latter part of this verse, [who can be against us?] Silas. Two things: First, a secret temptation, and secondly, a means how to overcome it. The secret temptation is this, that all creatures are bend against true believers, which be Christ's members: and indeed it is so, for not only sin, Satan, the world, Devils, Tyrants, persecutors, heretics, idolators, but even of the same profession; as brethren, yea Parents, acquaintance, kinsfolks, wives, husbands, brethren, Sisters, Children, they of their own house are enemies, and such as eat bread with them, lift up their heel against them. So it was with David, and with Christ, and with the Apostles, and so must others look to have it; which made Chrysestome by an Apostrophe with a question, to rise up against Palus question; saying, O Paul, why askest thou who will be against us? now if God be on our side, who will not be against us? for we are hated of all for his sake: this is a heavy trial. The means to avoid this temptation, is by this persuasion, that God is with us. Now God is with us two ways, either by his general power to uphold us, as a common preserver of all; or by his special care and providence, as a propitious father & protector: thus it is meant here. For he saith (with us) that is, us whom he foreknew, whom he predestinated. Hence Augustine hath this sweet meditation, worth our marking: When we were not, God predestinated us; when we run from him and turned ourselves backwards, he called us to him: when we were unrighteous, than he justified us: when we were impure, he sanctified us; and after a short time spent in his obedience and service, he will glorify us. Now then, who so fighteth against God's children, fighteth against God himself, their propitious Father, and powerful 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 goodness & protection of God: being believed on, is a sufficient refuge & succour against the whole world of enemies and dangers: the reason here of is, because the power of God is infinite, his almightiness cannot be 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 he bring them by the same power. I herefore the world is vanity, the Devil is a bug or fear-crow; men are as a bubble in comparison of the mighty God. Let this be spoken to distressed ones. The godly have been greatly comforted with this consideration of Gods being with them; as the godly Prophet David, Psal. 3. 5. and 27. 1 Sam. 30. 6. and Psal. 23. 4. 5. For as the wicked and unbelievers be unhappy (though all the world be with them) because God is against them: so the faithful be happy, because God alone favours them, though the whole world be against them. Because he cannot only preserve them that nothing hurt their salvation: but can cause every thing to work for them, and to further their salvation. Tim. What profit is to be made of this? Sil. It reproves such as do so lean unto their wealth and friends, as that they make no account of God's help: Such was Saul and his courtiers, Psalm. 4. 4. such was Toeg, Psal. 51. 7. such were the wicked Israelites in jeremy's time, which made the arm of flesh their strength, and leaned upon the broken reed of Egypt: and such are 1, Tim. 6. 17. all usurers and covetous persons, whose affiance is not in the living God, but in their uncertain riches, whatsoever they say or profess: & therefore in the day of the Lords wrath they shallbe as a broken hedge and as a tottering wall, as wax before the Sun, so shall they melt away. For as God will save all that trust in him, so he will destroy all that do not. Secondly, here is a double exhortation unto all faithful godly Christians: as first that they be of a valiant and undaunted courage, even when they want all means of help, because God's protection is sufficient for them; after the example of Moses in Egypt, David amongst the Philistims, and Daniel in Babylon. Secondly, that although all earthly helps be present, yet then to make God their only stay, not leaning upon second causes, which are as a deceitful broken bow, & which cannot do us any stead, except God bless them: and here is the trial of a man that truly trusts in God, that as he is not too much cast down at the absence of means, so he is not too much lifted up at the presence of them. Thirdly, this doctrine teacheth that how miserable soever godly men be in the eye of the world, yet they are most blessed, because they have ever more with them, then against them; God being more able to do them good, than Devils or men are to do them hurt. Tim. What other instruction learn we from this verse? Silas. We are taught how to judge when God is with us; to wit, not by his patience, or outward benefits, or worldly deliverances; for these be common to all sorts of men: but by the effects and fruits of our predestination to life; as our calling, faith, justifying, sanctifying, dying to sin, living to righteousness; by our love to God and our brethren, and by our hope of glory. If we find these things in us, than God is with us; because these are proper to his elect ones. This serves to discover hypocrites, and to call the saithful to a trial and examination of themselves, whether they have these things or no: as they may praise God for the graces they shall find in themselves, and pray more fervently for supply of all their spiritual wants. DIAL. XXIX. Verse 32. Who spared not his own Son but gave him for us all, to death: how shall he not with him, give us all things also? Tim. WHat doth this Text contain? Silas. First, a sound proof that God is with the faithful as a loving sather, to protect them, and to take care for them. Secondly, an 〈◊〉 to a particular assault touching want, penury, and extreme poverty and need of all things. The former temptation was (the 〈◊〉 mali,) this is (de absentia boni) for lack of things needful; 〈◊〉 having our Saviour Christ, they can lack nothing. Tim. How doth he prove that God is with believers? Silas. By an undoubted sign or fruit of his love, because he freely gave them his own Son to be their redeemer and Saviour, both by merit and efficacy: this is such an argument of his love, as there cannot be a stronger. Other Fathers give all to spare and redeem their children; but God having but one child, gave him to spare us, which are ungodly and his enemies. Of this love, Rom. 5. 8. john 4. 9 Tim. How is this gift set forth in this text? Silas. First by the giver, God. Secondly, by the means and end [free and precious gift.] Thirdly, by the substance of the gift [his own Son.] Fourthly, by the persons to whom: to wit, [all elect believers.] Lastly, by the consequents or appurtenances of this gift. With Christ all things are given. Tim. What learn we from hence, that God is the author of this great gift? Silas. That not only our salvation, but even the sending of Christ, the worker of it, depends upon the good will of God. 1 john 3. 16. Rom. 5. 8. Tim. What use is to be made of this instruction? Silas. It confuteth the opinion of merit by works, for if Christ be not the sovereign and first cause of our salvation (but God's love is above it) then much less are our works the cause of eternal life. Secondly, it commends the exceeding love of God, that he being so great would respect us so little: which should move us to love and reverence him again, and to express it by our sincere and entire obedience to his word, and by suffering for him. Tim. What are we to learn from hence, that he saith God spared not his Son? Silas. That this gift for the kind and quality, is rare and precious; because things which are rare and excellent use to be spared, and are seldom or never to be spent, but when it is to purchase something which is more dear & excellent. An Emperor of Rome, choosed rather to spare Mauritius who died most miserably. his money, then to redeem his Soldiers being taken prisoners: but to redeem us, God would not spare, no not his own Son; because no money nor treasury would serve the turn, but only the blood of his Son, 1 Pet. Non 〈◊〉 tradid. t, sed occisions. 1, 18, 19 Tim. What profit of this? Silas. It should warn us, that we spare neither ourselves, goods, or any thing how dear soever, to please and glorify God. Shall not God spare his Son, but kill him for us? and shall we spare to mortify our sinful lusts, to please and honour him? Tim. What learn we from hence, that the gift is called [His own Son?] Silas. It teacheth (against the Arrians) that Christ is God coessential to his Father, john 5, 18. Secondly, it distinguisheth Christ the natural Son, from adopted ones, which are not his proper or own sons, but by acceptation and grace. Thirdly, it highly extolles the love of God, which hereby appears to be very great, by the greatness of the thing given: If Abraham showed how he esteemed of God, in that he offered to have given his Son Isaac, how doth God declare his love to us, by giving his own Son for us? Moreover, this serves to comfort God's people in all their wants & necessities whatsoever: for seeing God gave us his Son, it is not possible that he should keep any thing from us, which is good for us. The reasons hereof be very strong: First, because Christ is the greatest good thing, he is more worth than a thousand worlds, and he that gives the greatest good, will not stick at the lesser. Thus Christ reasons, Math. 6, 25. If he give you life, he will much more feed you and clothe you. Secondly, Christ is the Fountain of all other good things: it is for him and through him, that we have any thing else that is good; and all good things come from him, as rivers from the spring, and beams from the Sun; therefore having him we can want nothing, and possessing him, we possess all things. The due meditation hereof, affords 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. hear God say, that he will not forsake the righteous, & he will not fail nor forsake them, or they that fear him shall lack nothing that good is; as to hear and believe that he hath given his Son for us, in whom the sick, the needy, and disgraced, may find health, riches, and honour and all things else. Tim. What else are we to learn from the latter part of this sentence? Silas. That Christ, and the things of Christ cannot be divided, but that he which hath the one, must have the other; his person and benefits be inseparable. See john 1 Cor. 3, 22, 23 6, 40. These benefits they are either spiritual, as righteousness, sanctification, and redemption, 1 Cor. 1, 30. or earthly good things, so far as they are behoveful for his members: either they be supernal things, as God; or equal, as Angels; or inferior, as the world; all is given with Christ. Tim. What use is to be made of this point? Silas. It reproves two sorts of men: First Papists, who shut out the wicked from eternal life, and yet affirm, that they eat Christ in the Sacrament. Secondly, such as would have us partake in the benefits of Christ, without partaking with himself: as if a branch could have the juice and life of the Vine, and not be in the Vine. Besides, it greatly comforts such as be married to Christ by faith: for having him, they are sure to have all his things, even as a woman married to her husband, communicates in all his honour and wealth. Tim. What are we to learn from hence, that Christ is said to be given for us? Sil. It teacheth, that we have not deserved Christ, because he is a gift, yea a free and frank gift, proceeding of mere favour and love (as the word here signifies.) Also it stirreth us up to thankfulness, that Christ so holy, so high, so blessed, should be given for us, so profane, so vile, so wretched. Sil. What use of this is further to be made? Tim. It overthroweth human merit of all sorts, seeing no man giveth aught unto God, but God giveth all that he hath unto him, and that freely. Tim. What more may we learn from hence? Silas. This: whatsoever is given to any man, if Christ be not given withal, it can be no good thing to him, for as he that possesseth Christ must needs have all good john 6, 17. things, so he that possesseth not Christ, hath no good thing. Above all things than labour for him to have him, and judge all loss and dongue to him. Tim. Who are the persons for whom Christ was given? Silas. For us, that is even Paul and all others which are like him, (to wit) such as God hath predestinated and called. Tim. But is not Christ sufficient to save all men? Silas. Yes, he is, were it that all men had Faith to receive him: but as the Sun gives us no light without an eye to behold it, nor clothes warm us, except we put them on, nor meat feed us unless it be eaten: so neither doth Christ avail any man but believers, of whom there is an universality and a world, as there is a world and universality of unbelievers. Tim. What use of this? Silas. To provoke all men to labour for to become true believers: better never to have been, than not to be of this number. Note further, that the world [All] is so limited to the faithful, as Gal. 3, 22. that it serveth also to take away the difference between jew & Gentile, as Ro. 10, 11, 12. DIAL. XXX. Verse 33, 34. Who shall lay any thing to the charge of Gods elect? It is God who justifieth, who shall condemn? It is Christ which is dead, yea or rather which is risen again, who is also at the right hand of God, & maketh request also for us. Tim. WHat are we to think of the reading of this Text? Silas. Some read it all by interrogation or question thus: who shall accuse? shall God who justifieth? who shall condemn? shall Christ who is dead? etc. containing a reason. Some read it by question and answer, thus. Who shall accuse? it is God who justifieth; that is, The question hath here the force of a negotiation, and stronger denial. no body shall accuse, for it is God who justifieth: & who shall condemn? it is Christ which is dead; that is, no body shall condemn, for it is Christ who is dead, risen, sitteth at the right hand of God, and maketh request. This latter reading is the best, because it is more plain and easy than the former, which doth obscure the sense, and is against the credit of the greek Copies, which rcade it not by a continued interogation. Tim. What doth this Text contain? Silas. Two things: First, a double assault, implied and folded in the Question, Who shall? etc. Secondly, it shows the remedy in the answer, It is God etc. Tim. Where is the first assault or temptation? Sil. In these words: who shall lay aught to the charge of Gods chosen? to lay to ones charge, is a word taken from civil Courts, & signifies to accuse, to call one into law, to enter suit or action against him, charging him with some crime or guilt; and (by Gods chosen) is meant such as be elected of God, unto life eternal, and do believe the Gospel. Tim. What do ye learn from these words? Sil. That all the merits of Christ, are appropriate unto elect faithful ones, for these he died, rose again, sitteth at the right hand of God, and maketh request for them: those God justifieth, sanctifieth, and glorifieth. Where is then that universal grace by which all and every are said to be redeemed by Christ effectually? For of his suffiency is not the question. Tim. Now ye have expounded the words of the question, tell me what temptation against our faith is enfolded and wrapped in them? Silas. This: there be sundry adversaries that will rise up and accuse us as guilty of sin and death, how shall we do? And indeed so it is: First, Satan will charge us Revel 12, 10. Secondly, the law of Moses which we have transgressed, john, 5, 45. Thirdly, our own conscience will accuse us, Rom. 2, 15. Lastly, the world will accuse us, as it accused Christ, john Buptist, the Apostles and others. Now it is heavy to have so many and subtle accusers in such a Court as before God's tribunal, where the case concerns our salvation or damnation. Now the remedy which Paul doth give us against this temptation, is a very fit and excellent remedy, even this: It is God who justifieth. And note here that justification by absolving, is opposed both unto accusation, and condemnation; from both an elect sinner is freed at his justification. Tim. What is meant by justifying? Silas. To justify, signifies to absolve or acquit from guilt of sin, and to account or pronounce one just. That this is the meaning of the word, may appear first by comparing this place with Acts 13, 39 Where the word justified, can signify no other thing than absolution from sin. Secondly, because it is set against accusing & condemning, which are two actions of judgement, the one charging a man with guilt and crime, the there pronouncing punishment upon him, being found guilty and convicted. Therefore justification which is the contrary to both these, must needs signify the absolving and acquitting one from guilt and punishment, and the pronouncing of him just; and this comes unto us by the obedience and death of Christ, being laid hold of by a lively faith. Tim. Now the word is expounded, let us hear what is the force of the Apostles answer, and the effect of the remedy afforded us? Silas. Thus much: that it is in vain for any to accuse the faithful, because they have God, who himself is the judge to acquit them. Tim. What is our doctrine from hence? Silas. They (whose sins God pardons and accepts for A Maxim logical. just men) need not fear the accusation of all their enemies; the reasons hereof, be these. First, when contraries be immediate, the putting or granting of the one, is the removing of the other, as thus. The number is even, therefore it is not odd: Abraham is in heaven, therefore not in any part of hell. So here, God absolves, therefore it boots Who shall does allow whom God alloweth: God's judgement seat is highest saith, 〈◊〉. none to accuse, for if they do, it is to no purpose. Second reason, God is the highest judge, and his tribunal seat is the supreme judgement seat; therefore from thence there is no appealing. As amongst men, persons accused or condemned, may appeal till they come to the highest Courtis so being absolved before God's tribunal seat, there is no further accusation to be feared; all appeals from thence, be void and of no force. Tim. What use is to be made of this doctrine? Sil. It must serve to strengthen & comfort us, in the terror of conscience, being frighted with the guilt of sin, the sentence of the law, the cruelty of Satan: in as much as these either dare not appear before God, to accuse and charge us, or if they do it, it is but lost labour, since GOD the judge hath discharged us. Secondly, as it shows the happiness of justified persons, so it bewrays the great misery of such as do not believe; because they be subject to the accusation of sin and Satan themselves, and of the world, and to the condemnation of God and his law. Tim. So do the believers, because they have sin still in them, and God's justice must needs condemn sin: how doth the Apostle answer this assault? Sil. Thus, that Christ being dead, he hath in his death made satisfaction; and where satisfaction is made to divine justice, there is no cause to fear condemnation, which doth never proceed but against persons who cannot satisfy, neither by others nor themselves. Tim. Tea, but what can a dead man profit us? Silas. Nothing at all, had death swallowed him up and subdued him; but Christ once dead is risen again, and now sitteth at the right hand of God. Tim. Hath God a right band, or doth Christ sit in heaven? Sil. No not so, for in heaven be no seats, and God is A speech borrowed from Kings, who set at their right hand their chief and greatest Officers and favourites, as Solomon used Bath sheba, 1. Kings, 2, 19 a Spirit, and therefore is no bodily substance having fleshly members; but the meaning of this phrase is, that Christ liveth in heaven blessedly, and reigneth in exceeding glory and power, not only as he is God, but also as he is man, being exalted in his kingdom and Priesthood, and declared king and head of his Church, before God and the Angels, having all things subject to him. Of which singular dignity and honour given to him by his Father, read 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 us in Heaven? Silas. That as he once merited our salvation in earth by dying, so he now continually preserves it for us in heaven by his intercession for us; which is not now in humiliation by kneeling upon his knees, as in the days of his flesh, nor as the Spirit doth by stirring up requests for us: but he now maketh request by the virtue and merit of his death, appeasing his Father's wrath, and turning his favour towards us, so often as we sin of infirmity, and seek for pardon in his name. Tim. Tell us distinctly in what things doth this intercession of Christ consist? Sil. In four things: First, in his appearing for us before God, Heb. 9, 24. Secondly, in his satisfaction once performed to God's justice for us, Heb. 10, 12. 14. Thirdly, in that his will is, that this satisfaction should ever stead all his members before God, Heb. 10, 10. Lastly, the consent of God his Father, resting in this satisfaction and will of his Son, john, 11, 42. Tim. What is the benefit that believers have by this intercession of Christ, to whom alone this honour is peculiar? Silas. Exceeding great: for it quits them from all fear of condemnation by God's justice, in respect of their sins; because where Christ becomes Patron for to defend against the sentence of damnation, it is in vain for sin, Law, or Satan, to attempt any thing against believers. Even as an innocent person is safe, so long as he hath his learned advocate to answer things objected, and to plead his innocency: and as one accused unto a Prince, is well as long as he hath a friend in the Court to speak for him; so is it with all believers, who have the judge himself both judge and advocate, 1 john 2, 2. Tim. What other thing is to be learned from hence? Silas. Two things: First, that the sins of the elect shall never come into examination or inquiry, being all for given and covered. Secondly, that Christ jesus is a sufficient remedy against all things that may trouble or fear the conscience, and that these four manner of ways. First by his death, freeing us from sin and damnation. Secondly, by his rising again, getting righteousness & victory over all his enemies. Thirdly, by being at the right hand of God, he sheddeth down the holy Ghost upon us with his saving graces. Fourthly, by his intercession, he effectually applies unto us all his merits, and For Christ to make intercession, and to pray, is not to be taken properly, but to show the good will of the Son to us, as Chrysostome noteth. continually preserves us in the state of grace and salvation. Therefore all that seek for any soul comfort, from any thing in heaven or in earth, in themselves or others, they are most miserably seduced; for Christ is alone sufficient both to merit and preserve our salvation unto us. Away then, & with abomination cast away those blasphemous prayers and professions of Papists, touching the blessed Virgin Marie, calling her Queen of Heaven, our hope, our only hope, our health, our salvation, our comfort, refreshing, and our joy, our deliverer from danger, our refuge; and calling upon her in life to defend, in the hour of death to protect, to entreat God the Father not as intercessor, but with authority to command the Son Christ as a Mother, with such like horrible impieties unto her and to the Cross, and to Thomas Becket, and to Saint Francis, as their own rotten Books do witness. DIAL. XXXI. Verse 35, 36, 37. Who shall separate us from the love of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword, as it is written, For thy sake are we killed all the day long, we are counted as Sheep for the slaughter: neverthel esse in all these things we are more than Conquerors, through him that loved us. Tim. WHat is the drift of this Text? Silas. To confirm and comfort faithful hearts against a new and most dangerous assault made against their faith, by sundry grievous crosses and enemies, by which Satan endeavoureth to shake out of the minds of the godly, the persuasion os Gods love toward them: men through weakness being apt to think, that they are not loved of God when they are sore and long afflicted; as if troubles and calamities were so many testimonies of his anger and wrath, as David complains, Psal. 13, 1. And against this temptation they are here strengthened. Tim. What be the parts of this Text? Silas. Two: First a question, verse 35, 36. Secondly, an answer, verse 37. The question contains two things: First, a rehearsal of the particular calamities which fight against the believers, and seem to wrest out the sense of God's love from them, verse 35. Secondly, a confirmation of the last calamity, to wit the sword, by testimony of Scripture, verse 36. The answer contains a notable consolation from the contrary event (to wit) the most wholesome issue of calamities and crosses, wherein the believers are not only not overcome, but do overcome, yea do more than conquer. This event is set forth by the cause, which is the unchangeable love and assistance of God through him that loved us. Tim. What is meant here by the love of Christ? Silas. It is taken here not actively, for that love wherewith we love him (as if our constancy were called in question, as Augustine and Ambrose think) but passively for that love wherewith the faithful are beloved of Christ, as if the sense 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 God's love to us. Also it appears by that which goes before our Text, for Paul had spoken of Christ's love to us, witnessed by his dying for us, rising again, sitting at the right hand of God, and making request for us; all which proveth his great love toward the elect. Tim. How may it be further known, that the sense of Christ's love is here to be understood? Silas. By Paul's scope, which is to comfort believers, who would have no comfort of Christ's love except they felt it, as Rom. 5, 5. Again, it is the sense and persuasion of Christ's love, that Satan by crosses seeks to wrest from us. Tim. What learn we from hence? Silas. A good Lesson, which is this: the godly must make reckoning to have the persuasion of Gods love assaulted and sore shaken. The reason is, because it is a notable advantage to Satan, and hurt to God's children, to doubt of God's love to them. For then Satan may bring in impatiency, despair, dulhesse in God's service, disobedience, looseness of manners, and all iniquity, which we are kept from by the sense of God's love, quickening our love, and causing to hope in him well & constantly. Tim. What is the use of this point? Sil. It warneth the believers to arm themselves against this assault, labouring by all means to settle their hearts more and more in the assurance of God's love, holding fast that truth, that God's love is most constant, and nothing in the world can be of such force as to hinder it, much less to pluck it away, so as sin and security be taken heed of. This was Paul's persuasion for his part, verse 28. and pray unto God that ye also may be thus persuaded, and strive mightily for it. Tim. Now show us particularly what things they be which be contrary to our persuasion of God's love? Sil. They be either crosses and calamities whereof he rehearseth seven; or enemies, whereof he mentioneth nine in number. Tim. Show us the meaning of these calamities in particular. Sil. First, by tribulation is meant every thing which presseth or wringeth, to wit; any vexation. Secondly, by anguish, is meant straightness of place properly, but (by a Metaphor) preplexity of mind, when one knows not what to do; an example hereof, we have in Ichosaphat, 2. 〈◊〉. 20, 12. Thirdly, by persecution is meant some extreme violence offered by Tyrants and wicked men, to our goods, name, person, or life. Fourthly by famine, is meant hunger, through want of victuals to sustain our life. Fiftly, nakedness signifies want of apparel and clothing to cover and defend our bodies from cold. Sixtly by peril is meant dangerous distresses which put a man in peril and ieorpardy, such as Paul reckoneth, 2. Cor. 11, 25, 26. and Heb. 11, 36, 37. Lastly, by sword is meant slaughter, cruel tormenting, death, or punishment by barbarous savage bloodshed, as happened to Abel, the Prophets, and Christ, and holy Martyrs. Tim. What observe you in this particular rehearsing of calamities? Seeing Christ suffered for evil servants, why should not we suffer for a good Lord? we had profit by his sufferings, he can have no profit by our passions. Ambrose. Silas. First, what heavy and hard things the godly are subject unto for their profession sake, others have felt these things, and we must prepare for them. Secondly, the Apostle by reckoning up the most bitter things, would teach us, that seeing these things cannot put out the sense of God's love, neither any else in the world can do it. For what can go beyond these for smart or shame? Tim. But how is it proved by the Apostle, that the faithful are subject unto the sword and bloody slaughters, for the Gospel's sake? Silas. By a text out of the psalm 44, verse, 22. For thy sake we are killed all the day long, we are counted as Sheep for the slaughter. (All the day) may signify all times of this life; or without intermission: or all the time of the world. Tim. What things do ye note from this testimony of the Psalm? Silas. First, that Christians are subject even to death and slaughter, as well as other calamities. Secondly, that They are slain without any resistance. in this respect we are like unto Sheep (not which are fed for wool or store) but such as are appointed for the kitchen. Thirdly, they are put in mind to be meek and patient in suffering of death, even as sheep are under the Butcher's hand. Fourthly, that death doth continually hang over their heads, even all day long, either for that they are ready every day to die if need require, or because their continual dangers are so many deaths as it were. Lastly, that the cause of the death of God's Martyrs, is not any crime of their own, but their sincere faith and profession of Christ, (for thy sake) as Math. 10. for my name's sake, and Mat. 5. Tim. But what is the comfort of the faithful against all these terrible things? Silas. Even this, that in all these things they are more than Conquerors. The meaning hereof is, that true believers in their miseries they do not only not faint and are overcome, but themselves get a glorious victory over their crosses and persecutions, both by their patient wearying and vanquishing the persecutors, & themselves brought to heaven. Tim. But how may this be, that the slain and conquered should yet be Conquerors? Silas. Indeed this is a paradox, and strange to carnal reason, yet it is most true in this spiritual warfare, howsoever it be otherwise in the bodily warfare. For the Saints when they suffer and are killed, they are not only patient, but rejoice and glory, which is the part of victors, Rom. 5, 3. Secondly, because by their constancy they do even daunt the minds of their persecutors, who rather seem to be overcome, than the Martyrs which suffer. Example hereof in the pharisees, Acts, 4. and in julian the Apostata, whose cruelty was conquered by the patience of the Martyrs. Lastly, of some of the Roman persecutors, in the ten first persecutions, whose barbarous savageness was even tired with the steadfastness of the Saints in suffering. Thirdly, the devils practice is by crosses to wrest from God's children their confidence in God's love, which is rather increased by this means, Rom. 5, 5, 6. Tim. But whence have they strength to be so steadfast to hold out and to conquer? Silas. Not from themselves who are far unequal for so great a battle, but from the help and aid of God confirming and establishing them. The cause that moveth God to afford this strength, is his great love which he bears them in Christ, (Through him that hath loved us.) Tim. What is our lesson from hence? Silas. That the victory which believers do get over all their troubles, depends not upon their own power or merits at all, but merely, solely, and wholly in the love that God bears them in Christ, see 1. Cor. 15. 57 Ttm. What use of this? Silas. It warns the Saints in their greatest patience & constancy to be humbled, seeing they have nothing but what they receive from God's love. Secondly, it must stir them up to great thankfulness to God, so graciously and mightily confirming them. Thirdly, it admonisheth weak Christians in the time of any calamity to fly to the throne of grace for succour, distrusting themselves as jehosaphat did. Lastly, it teacheth that the faithful, can never fall from God's love. Of this before, 2. Dialogue, on verse 2. Chap. 5. DIAL. XXXII. Verses 38, 39 For I am persuaded 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 us from the love of God, which is in Christ jesus our Lord. Tim. WHat doth this text contain, orwhereto tendeth it? Silas. The same which did the former, even to prove that no enemies or evils, how many, sundry, or mighty soever, can break off God's love to the faithful, that he should cease to love them, and cast off the care of their salvation, which believe in his Son jesus. Tim. What be the parts of this text? Silas. Two, first an enumeration or rehearsal of the several enemies, which may terrify and threaten our separation from God's love. Secondly, a most sweet consolation, that God's love to believers is constant, do all enemies against them what they can do. This comfort is set forth by the certainty thereof in these words, (for I am persuaded &c.) Thirdly, by the cause of it, verse 39 because it is grounded on the merits of Christ the Redeemer, and not on themselves or any creature, (Which is in Christ jesus our Lord.) Tim. Resken up those enemies which wrestle against believers, and show us the meaning of every one of them in particular? Silas. They be nine in number; as, 1. life, 2. death, 3. Angels, 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 blood. Secondly, spiritual wickednesses; the meaning of them is this: By life and death is meant all things which endanger us about life and death, or prosperity and adversity, which be companions of life and death. By Devils is meant wicked Spirits, which seek by all means to lead us from God, and endeavour to separate us from his love; 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 over Empires and Kingdoms, also over Cities and particular Countries, as Dan. 11. or tyrants of the world with their whole power, according to that threatened, Mat. 10, 17, 18. Moreover, by things present and to come, we are to understand all things which do presently, or hereafter may happen to us, in this world and the world to come, or all both good and evil things, which now or hereafter shall come to us. By [height] is meant things high and marucllous, or whatsoever strange and unaccustomed things happen from Heaven by high; and by deep, is meant whatsoever things burst forth of the lower parts and Regions of the earth: and lastly, by Creatures is meant every thing created in the universality of this whole world. Tim. What learn we by this magnificent rehearsal? Silas. That Christians and Christianity be assaulted with marvelous and sundry enemies. Of this see before, what hath been said. Tim. What is the use of th' s? Silas. That every Christian hath need of a strong Faith, and much patience and continual watchfulness, so much the more, by how much the more the malice & number of enemies are greater. Tim. What are we to learn of this, that he saith of these particulars, that they cannot separate us from the love of God? Silas. That the love which God beareth his elect, is immovable and most firm; the reasons hereof are, First, because nothing in the world is able to hinder & break it off. Secondly, he himself will never alter it, because he is unchangeable. Tim. What use hereof? Silas. It convicteth both the Papists and Lutherans of error, who teach that such as are in the state of grace & God's love, may lose it and fall from it. See condly, it affordeth much consolation and joy in time of deep temptations to all such as are infallibly assured, that they stand in the love of God; whatsoever they lose, yet they keep still God's love: whereof before enough. Tim. But may any Christian be after this sort assured? Silas. Yes, Paul the Apostle was so, as himself confesseth in this place, [I am persuaded, etc.] Tim. Yea, but he speaketh this of his own person, what is that to us? there is great difference between Paul & other christians. Silas. Paul speaketh many things of himself, which are not peculiar to himself, but in common do belong to all Christians, as Gal. 2, 20. & 6, 14. Phil. 1, 21. and often elsewhere. Secondly, in the last words of this text, he wraps up all other believing Christians with himself, saying; Who shall separate us. Thirdly, every true believer may be certainly assured of his own salvation, upon the same grounds that Paul was of his: which grounds are either Theological and necessary, others are but Logical and profitable only. The Theological and necessary grounds be first, the foreknowledge and immutable purpose of God's election, Rom. 8, 30. manifested in calling justification, Sanctification. The second, is the inward persuasion of the holy Spirit, witnessing to their spirits that they are Gods children, Rom. 8. 16. Thirdly, the most faithful promise of God, that such as do believe in him shall have everlasting life, john 3, 18. Fourthly, Christ his delivering himself to death, and his now making request in heaven for them, Rom. 8, 32, 33. Lastly, the effects of God's sanctifying Spirit in their hearts (to wit,) unfeigned faith, and diligent love, 1 Thess. 1, 3, 4. The Logical and probable grounds, be all the outward protections and blessings of God, which being very many & great, though they have no force in themselves to persuade us to the love of God, yet being joined unto the former, they help well to strengthen our assurance, and to make the matter more evident. For God's Children have them as testimonies of their Father's love, and fruits of redemption. Tim. Now show us what use is to be made of this? Silas. First, it convicteth the Papists of error, in that they teach that we have but a probable and coniectural assurance of our election (to wit) by hope as they speak, to hope well of it; unless it be some certain men, who knew by revelation God's love, as Abraham, Isaac, jacob, David, Paul, etc. or of the predestinate in general: but for any particular man to assure himself that God loves him, and that he is justified and shall be saved, they esteem it presumption, and an illusion of the devil. Their reasons be, First because none can be certain of his perseverance in grace, contrary to Rom. 8, 29, 30. Secondly, Duplex persuasio: una fidei, altera charitatis: haec aliquando sallitur, illa nunquam. Lutherus. because they find the word here Englished [Persuaded] to be elsewhere in Scripture applied unto conjectural 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, whereof we can have but a charitable persuasion. The second use of this doctrine, is to provoke all that find not this certain persuasion of God's love, to labour for it, and those which have it, to be exceeding thankful to God for it. Lastly, this reproves those that build their persuasion of God's love and their title to eternal life, on grounds which be probable only, as because they are baptised, and have knowledge and make protestation, and come to Sermons and Sacraments, and do some good things, and refrain from some evil things, and have been many ways blessed and holpen of God; for all these things are common both to good and bad which live in the bosom of the Church. See Eccl. 9 2. 1 Cor. 10, 1, 2, 3, 4. Hypocrites may have, and many have them all in a far greater plenty and proportion, then very many of God's children have them. CHAP. IX. DIAL I. Verses 1, 2, 3. I say the truth in Christ, I lie not, my conscience bearing me witness in the Holy Ghost, that I have etc. Timotheus. WHat doth the Apostle handle in this Chapter? Silas. In this Chapter and the two following, Paul entreateth of that great mystery, of divine election and reprobation, and of the rejection of the jews, and the vocation of the Gentiles depending thereon. Tim. How doth he fall into this dispute and argument of God's eternal predestination? Tim. Of this, divers men judge diversly: they all so agree in the matter of his treatise, as yet they vary about the coherence and knitting of these three following Chap ter to the former. Some think that he climbeth up to the mystery of election, that he may lay forth the fountain of faith and justification; and so prove them to be free and independent upon us. Others say this depends on Chapter 3. verse 29. where the Apostle having proved right ousnesse by faith; now he setteth on the other thing, to prove that it comes without respect of persons, both to jew and Gentile which believe, and that according to election. Others fetch the coherence from verse 30, or 38. 39 of the eight Chapter, thus: If God will glorify whom he foreknew, and the faithful cannot be separated from God's love; how comes it that the jews whom God foreknew once, and which are Gods only people, are now cast out and repelled from grace and glory? Unto which he answereth; that all which be jews by carnal generation, be not the people of God unto whom the promises do belong, but the elect alone, whether jews or Gentiles. But I take it rather this to be the reason of the connexion, that against the former doctrine of justification by faith, the unbelief of the jews might be objected thus: If Paul's doctrine be true (which hitherto he hath taught, of the right way of being justified and saved through faith in Christ) why do not the jews approve and embrace it? either the jews are none of God's people, or the doctrine and promises of grace belong to them; if not to them, then how is God faithful in keeping promise, seeing he said he would be their God? Unto which the Apostle answereth, that the jews obtained not righteousness and salvation by Christ; because many of them were unbelievers. The reason of this is, because they were reprobates; for such as were elect did believe and were justified and saved, which is sufficient to prove God true of his promise, which was never made but to Abraham's spiritual seed, not to such as came of him according to the flesh. Tim. What be the parts of this Chapter? Silas. Three; first, a grave protestation of Paul's sorrow, in behalf of the jews which believed not in Christ, unto verse 6. Secondly, a defence of God's promise against human reason, to verse 24. Thirdly, a declaration of the mystery touching the calling of the Gentiles, and refusing of the jews, by the oracles of the Prophets, which did foretell the one and the other, to the end of the Chapter. Tim. Why did Paul begin with protestation of his sorrow? Silas. To avoid the offence of the jews, who were likely to take indignation at this doctrine; therefore he useth an insinuation to gain their good will: for which purpose he also praiseth them, ver. 4. 5. Which commends the wisdom of the Apostle, in preventing the contempt of his doctrine. Tim. What doth he perform in these three first verses? Silas. He layeth down or propoundeth the truth: Secondly the greatness: Thirdly the cause of his sorrow. The truth and greatness of his sorrow, he proves by a sacred oath, calling Christ, his conscience, and the Holy Ghost to witness that it was so, that he did truly and great lie bewail their case. Tim. What instructions are we to learn out of this first verse? Silas. That a Christian must always speak truth, but especially in an oath; the reason is, because an untruth uttered in an oath, is not only a lie, but it is a perjury, which is a greater sin. Secondly, because by such untruths, God's name is dishonoured, when he is called to witness a false matter, who is the avenger of all falsehood. Tim. What use hereof? Silas. It admonisheth all men to take heed what they affirm or deny upon their oath, that it be no vain matter or uncertain and doubtful, or untrue or false: but such as they know to be most certain and true. Tim. What further instruction from hence? Silas. Hence we learn what an oath is, by whom we may swear, and in what form of words. Tim. What is an Oath? Silas. A confirmation of some hidden truth, necessary to be known, (and yet not known to others) by appealing to the witness and judgement of GOD, who is the searcher of hearts, and punisher of perjury, 1 Kings 8. 32. Heb. 6. Tim. By whom may we swear? Silas. By Christ jesus and by the Holy Ghost, as well as by God the Father, which doth plainly prove the deity of An Oath a part of God's worship. Christ and the Spirit: as also that it is a sin to swear by any Creature, because they are not the searchers of hearts, nor punishers of secret perjuries; also because swearing Deut. 6. lawfully, is a part of God's 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 form is an Oath to be taken? Silas. Thus: I speak the truth and lie not, Christ bearingmy conscience witness. Tim. What think ye of these words, as Pharaoh liveth, as thy soul liveth, or verily verily? Gen. 42. 15. 1 Sam. 17, 55. john 3, 5 Silas. They be earnest asseverations, affirming weighty things somewhat gravely and vehemently, but are no Oaths. Tim. Why doth Paul say, I speak truth and lie not? Silas. This is spoken after the manner of the Hebrues, who say one thing twice for plainness. Also, one may speak truth, and yet lie: the thing may be a truth which one speaks, and yet he think it a lie. This Paul disclaims, professing sincerity of mind, as well as truth in his words, he is no Equivocator. Tim. What other things do ye learn from hence? Silas. That though one's conscience be a thousand witnesses, (even a good conscience as well as an evil) yet Christ and the Spirit are greater than the Conscience, & seeth more and further, 1 john 3, 20. Again, from hence we learn, that a Christian may take a private oath lawfully, though it be not before a judge or Magistrate. Example hereof we have of Abraham's servant, Genef. 24, 3. of Rahab and the Spies, josh. 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 be done in grave and important cases, and not in light and trifling things; but when it behooves and concerneth God's glory, and the salvation or some great good of our neighbour, that some doubtful thing should be confirmed with an oath. Thus was the case here: it was necessary the jews should know and believe, that Paul had true and great sorrow for them, lest upon suspicion of his 〈◊〉 toward them they should have despised the Doctrine of salvation brought to them by his writing, to their own destruction, and God's dishonour: therefore he gave an oath as a pledge of his truth. Tim. What use of this point? Sil. It reproves such as take rash Oaths, as profane persons do. Also such as refuse lawful oaths private or public, as the Anabaptists do. Tim. May not one refuse to swear, rather than to lay one's hand on a Book? Silas. No: for that is nothing to the form and substance of an Oath, which is one among all God's people; but a circumstance and ceremony which is divers in divers Countries. The jews laid their hand under the Thigh, Genes. 24, 3. Also, they lift up their hands to heaven. Tim. How is the greatness 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 subject of it, it was in the heart. Tim. What is meant by heaviness? Silas. It is a grief arising either from fear of some evil Dolour est morbus excrucians animum & ex malo vel imminent vel present oritur. Cicero. at hand, or the ceiling of some present evil upon ourselves or others: as joy is a sweet motion of the heart from hope of some future, or sense of some present good. And whereas he saith, that his heaviness was (great) he meaneth that his grief was not small or ordinary, slight or mean, but very vehement and grievous, such as did sore vex him. Tim. What manner of sorrow is that he speaketh of? Silas. It signifies such a grief and pain as women in travel feel, which of all bodily sorrows is most sharp and bitter; such was the torment that Paul had in his mind for the jews. Tim. But why doth he call this sorrow [continual?] Silas. To show, that howsoever the pains of a woman end at the birth of a child, or shortly after; yet he in his sorrow, could find neither remedy, mean, nor end. Tim. What Instructions may we gather from these words thus opened? Silas. First, they teach us that God's children be not stocks, blockish and senseless. Secondly, that we ought to be touched with a feeling one of another's misery. Thirdly, that above all other miseries we are bound exceedingly to grieve for the unbelief and destruction of others, because that is the greatest evil, and therefore it should most affect us. Fourthly, it is best known what love we bear unto others, by our grief for their harms. For thus Paul seeks to confirm his great love towards the jews, by witnessing his great grief which he conceived for them. Tim. What use is to be made of this last instruction? Silas. It convicteth such to be void of Christian charity as are not affected at the hurts and harms of others, especially at their spiritual dangers and miseries; no grief, no love. Tim. What was the 〈◊〉 of his heaviness? Silas. His (heart) which is the sense both of life and affections: which may put us in mind that the sorrow which Paul had for the jews, was most bitter and dangerous. The reason hereof is, because there is no sorrow like unto that which presseth the heart, for it doth by little and little quench the vital spirits, and oftentimes bringeth death with it, if it be immoderate: many have suddenly died of heart's sorrow being extreme. Tim. But what might be the cause of this extreme sorrow of the Apostle? Silas. The damnation of the jews for their unbelief sake, because they rejected the Gospel, & refused Christ, as appeareth in that he wisheth himself to be separated from Christ for them, it argues that they were separated from him, else there had been no cause of such a wish. Tim. What is it to be separated from Christ? Sil. To be removed and put from the favour of God, from the salvation purchased by Christ, & from all hope of it, and in a word to perish and be condemned for ever. For without Christ there can be no grace of God, no salvation, no hope of being saved, nothing but condemnation. Tim. But did Paul well in praying for his own damnation? or whether was it his prayer that he might perish? Silas. The truth is, Paul makes no such prayer, and if A thing unheard of, that for Christ's 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 understood, Exod. Blot me out, etc. he had, he had sinned greatly in praying unlawfully and vainly. The reasons be, first because his prayer had crossed the constant purpose of God, and his own certain persuasion spoken of in the former Chapter. Secondly, Paul was not bound to prefer the salvation of the jews before Christ and his grace. Tim. If he did not make a prayer here to be cut off from Christ, what then think you of it? Silas. The sense of the Apostles words is thus much: that he could have wished to be cut off from Christ, and so to have delivered the jews from damnation, by the loss of his own salvation, had it been possible. For the speech is conditional, (if it might have been) he could have wished to be damned for them, that he being but one, had rather perished then such a multitude. Like unto that speech of David, wishing that he might have died for his son Absalon: which as it bewrayeth David's affection for his son, so this sufficiently discovers Paul's exceeding great affection for the jews, how great it was. But as David knew that his life could not redeem the death of his son (being already dead,) so it fared with Paul. Tim. Whom doth he mean here by his brethren? Silas. The jews which were his kinsmen, as being all Israelites of his stock and blood: and whereas he saith for his brethren, he meaneth in their stead and room, or in their behalf, as Christ is said to have died for us. 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 salvation, and namely of such as nearest unto them, as their kinsmen, children, servants, stock or lineage. The reason is, because salvation is the greatest good we can procure to any, therefore in the furthering of it, our love should most appear. Tim. What profit is to be made of this point? Silas. It reproves such as earnestly desire other good things to theirs, but are cold in descrying and seeking the chief good. Secondly, it comforteth all that find any measure of this desire in them, that they are guided by the Spirit of God. Lastly, it exhorts all men to strive for a greater measure of it, because it will be a witness that they are led by the same Spirit that was in Paul. Tim. What other instruction from hence? Silas. It proves that Christ's love exceeds all love, because he indeed was made that for us sinners and his enemies, which Paul could have wished to be made for his brethren, which is, to be a curse, Gal. 3. 13. Tim. What use of this? Sil. It warneth us after Christ's example (especially Pasiors) deeply to love & thirst after one another's salvation. Secondly it rebukes all others, which either by counsel or evil example, help forwards others damnation, or by keeping away the means of eternal life wholly or in part, in substance or degree. DIAL. II. Verses 4, 5. Which are the Israelites, to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law; and the service of God, and the promises: of whom are the Fathers, and of whom concerning the flesh Christ came, who is Codover all blessed for ever. Amen. Tim. WHat is the drift and purpose of this text? Sil. To render reasons of his deep love and grief for the jews, for whose sake he would have wished himself accursed and destroyed, to have had them saved, & this his exceeding charity he now doth expound, and set forth the true reasons thereof. Tim. From whence are these reasons drawn? Silas. They are all taken from the noble properties of the jews, and those adjoints or qualities which are in number ten, whereof now we will speak in order. The first is, that they were his brethren or kinsmen according This was a private condition, next is public. to the flesh; this is a great occasion to make us love our neighbour so much the more, as Christ did this nation, and his own mother, and as nature teacheth even heathen to do, as 1 Tim. 5. 8. Their second property is, that they were Israelites (that is, God's people) such as were Princes and conquerors of God. This name God for honour sake The chosen people of God, his flock, his sheep, his lot, his inheritance consecrated to the true God: not as Athens, I: eloes, Sicilia, were dedicated to false Gods, which yet they reckoned their honours. gave to jacoh who overcame God in wrestling, see Genesis 33. 38. thereof called (Israel:) and he thought it an excellent blessing, to have 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 grief 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 we are not to understand that eternal adoption peculiar to the elect, whom 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 only Church of God, all other Nations and people being passed by and Ephe. 1. 4 5. refused: by virtue of which dignity, God himself calleth Israel his Son, yea his first borne, yea his treasure, etc. Exodus 4. 22. and 19 5. 6. Deut. 32, 8. 9 jere. 31. 20. I am their Father, and Ephraim is my child and first borne. And this is the third cause of his sorrow, that they should be lost which had so worthy a privilege. Their fourth property is the [glory,] by which is meant the Atke, which was a token of God's presence; 1 Sam. 4. 21. 22. There also God heard the prayers and praises of his people, and gave forth oracles unto 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 grief to a good friend is this, that such a nation should be cast out and anathanized. Their first privilege and quality was the covenant, that is, the Table of the covenants, by a Metonymy: and he speaks in the plural number, because there were two Tables, Deut. 9 11. in these God wrote with his own hand his Moral Laws and Statutes. Some understand it of the covenant which God often made with this people for eternal life by Christ, howbeit this was but one, howsoever it was often renewed with Abraham & Isaac, etc. Also the promises which are after named, cannot be severed from the covenant which stood in promises of eternal and temporal happiness. The sixth property is the giving of the Law, to wit; the judicial Law for the Commonwealth, which surpassed all the Laws of Solon, 〈◊〉, Numa, Draco, Themistocles, and Mines. For they came from heaven (God being the immediate author) and were full of equity, a marvelous credit and renown to this Nation, as Deut. 4, 8, 32. Their seventh property was (the service of God) even the Priesthood, with such outward rites and sacrifices wherein God would be lawfully served of the jews till Christ: and this was the ceremonial worship, Hebr. 9, 1. This was so perfect, that nothing could be added to it. The eight property was the promises both Legal, promising life on condition of keeping the law perfectly: also evangelical, promising remission of sins with salvation in heaven, to the believers in Christ, temporal promises, and eternal promises, and of the calling of the Gentiles. No people had such promises, by which God sought to allure and invite this people to his obedience. Their ninth privilege and dignity, was, that of them came the Fathers (that is) they be the offspring of the patriarchs and holy men, whose praise is in the word, which also had the promises of God's mercy unto their posterity, for a thousand generations, Gen. 17, 4. Com. 2. and this is no usual commendation, to come and to be borne of such noble progenitors, as Abraham, Isaac, jacob were, by whose example they might have great help to piety, and pricks to godliness, yet so far to degenerate as now the jews were, this could not but much grieve the Apostle who much loved them. The last dignity All these ren things, they be not virtues of the 〈◊〉 but gifts of God, to keep them from pride, Chrysust. of the jews is, that of them came (Christ concerning the flesh,) a most high excellency, that he who was the eternal Son of God, did vouchsafe for to take his manhood of the jews, and to have the same parents and ancestors (as he was man) as they had. Now that such a sovereign favour as this should not only not profit them, but turn to their destruction, through their wilful blindness, no marvel it Paul did grievously mourn for it. Tim. Wherefore is this added, [who is God over all?] Chrysost under standeth it of Christ the Son. If beside Christ they cannot find any other person to whom these words may be referred, let them leave this glory. Ambr. Silas. To show that Christ besides his human nature had another nature, according to which he did not descend of the jews, but was begotten of God everlastingly, being equal to God in the substance and glory of the Godhead; as it is here proved by two Epithets, one, that he is over all persons and over all things, having made them all. Secondly, that he is God, blessed for ever, a title attributed to God the Creator, Chap. 1, 25. This place than informs us not of the divinity of the Father, or of the Trinity, but of that high mystery touching Christ his natures and person, that he is true man and true God also, both man and God in one person; which stops the mouths of Arrians, Mahumetists, Nestorians, etc. Tim. Now that those qualities and dignities are opened, show us what we are hence to learn for our instructions? Silas. First, that it is a singular favour (highly to be accounted of,) to be a member of God's visible Church, because many blessings do accompany them and wonderful be their privileges. Secondly, we learn that we may not trust nor rest in any outward privilege whatsoever: the reason is, because none could have had more or greater than the jews who had no good by them, because being severed from faith and godliness, they could further them to no other purpose, but to increase judgement and wrath upon their heads for abusing them. Tim. What use of this point? Silas. To warn impenitent sinners not to rest in external prerogatives of word and Sacraments, and of profession. For notwithstanding all this, they shall perish if they repent not, and amend their lives, as these jews 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 God's gifts are still to be loved and commended, whatsoever the men be to whom they are committed; because the sins of the person cannot pollute the good gifts of God, which remain holy and excellent howsoever they behave themselves in whom they are. Tim. What profit is to be made of this point? Silas. First, here we are taught to put a difference between the men and Gods gifts. Secondly, it reproves such as condemn good things for their sakes which are adorned with them; because they are evil, therefore all is nought which is about them. Thirdly, it admonisheth us that unto God's outward gifts, we join a new heart endued with faith and repentance; then those gifts which be excellent in themselves, shall make us to shine the more. Tim. What other doctrine? Silas. That it is a great gift of God to come of holy parents and godly predecessors, far more than to come of noble or honourable progenitors. The reason is, first because God promiseth to do good unto just men for many generations, Exod 20, 6. Psal. 112. 2. The generation of the righteous shall be blessed. Secondly, children are greatly furthered in their education by virtuous Parents. Thirdly, the examples of good Parents are spurs to children to quicken them to follow them; for it were a shame to degenerate and grow out of kind, bringing infamy to our stock and house. Tim. What use is to be made hereof? Silas. It convicteth such children of unthankfulness 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 strive to tread in their steps. It cost the jews dear because they did not, so it did Ely his sons, and samuel's children, 1. Sam. 1, 2, 1, 2. and Absalon and Adoniah. Tim. What more instructions? Silas. That godly parents may have full wicked children, as Abraham had, and on the contrary, evil parents may have good children, as josias came of Amon. The reason hereof is, because graces come not by generation, but by regeneration, which is not tied to the Elements of this world. For the Spirit blows where it listeth, john. 3. Tim. What use of this point? Silas. To warn all children unto their parentage to join piety, else it will not profit them unto salvation. Secondly, to reprove such as think that the children must be good, when their parents be good. Thirdly, to stir up all parents diligently to bring up their children in God's fear, and to pray for them often and earnestly. A child of so many prayers and tears cannot be lost as one said, concerning Augustine, the son of Monica. Lastly, to comfort such as do their endeavour to train up their children religiously, without answerable success; for it was the portion of patriarchs, and of many holy men and women. Such as do their endeavour, have therewith to comfort themselves against the naughtiness of their posterity. DIAL. III. Verse 6. Notwithstanding it cannot be that the word 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 grave protestation of Paul touching his great grief, for the rejection of the most part of the jews from Christ. Now he setteth on the second part (to 〈◊〉) the Apology and defence of God & his promises, against the reproaches which human reason objecteth & layeth in against God. These reproaches be three: First inconstancy, to verse 14. Secondly, iniquity or injustice to verse 19 Thirdly cruelty, unto verse 23. Tim. How doth the Apostle Paul knit this Verse with the former? Silas. Thus; If the jews be separate from Christ, than Coherence. Gods promises fail. For God promised Abraham to be his God, and the God of his seed: which promise concerned Christ to be given them, and salvation by him: but if the jews which be Abraham's seed be accursed, having lost Christ and his salvation, then how did God stand to his promise? Again, the promise of the Messiah, was chiefly and first made to the jews. No we, if more Gentiles be saved by him then jews, how doth GOD keep his promise? Hence it might be conjectured, Paul's grief to arise, because God seemed inconstant, breaking promise? which the Apostle denies, and answereth Method. this cavil by a strong negation or denial. Secondly, by a distinction of Abraham's seed, which distinction he confirms both by the word of God, and from the mystery of God's eternal election and reprobation; which mystery upon this occasion he openeth and proveth in Hypothesis, by particular instances given of some persons Sum. elect, and some reprobate. The sum of this answer is this; that the true jews to whom God's promises were made, were to be esteemed neither by worthiness of blood, carnal generation, nor by any works present or foreseen, but by God's election. The elect only were the true Israelites and children of Abraham: and therefore so long as God fulfilled his promise of salvation to the elect, he cannot be counted false of his word and promise made to Abraham, howsoever many thousands which descended carnally of Abraham be lost. Tim. What is meant by (notwithstanding?) Silas. Thus much, that albeit the jews 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 unfaithful. Tim. What is meant by [cannot be?] Silas. That it is simply and absolutely unpossible to be, that God's word should fall. Tim. What is meant by [word?] Silas. Not the word of the law, but the word of promise which God spoke to Abraham, saying; I am thy God and the God of thy seed; and again, In thy seed shall all Nations be blessed Gen. 17. 3. Tim. What signifies [fall?] Silas. It is set against (remain,) verse 11, by which is signified firm steadiness, when the effect follows the promise: therefore to fall, in this place is to be frustrate, void, and of none effect, when the promise is not kept. Tim. What is the doctrine out of these words? Sil. This, howsoever many men do perish, to whom Doctrine. the promises be offered and preached, yet God is evermore true and constant in performing his promise. This doctrine may be proved first by scripture, Mat. 5. 18. Heaven Reason's and earth shall pass away etc. 2 Sam. 7. 28. Rom. 3. 4. 2 Cor. 1. 20. Secondly by reason, as first from the nature of God, who is truth itself, and therefore he cannot deceive. Thirdly, he is unchangeable, and therefore what he sayeth he will do. Fourthly, he is powerful and therefore able to keep his promise, Rom. 4. 21. Fiftly, GOD standeth upon his honour, and it were against his honour to break his promise; as it is written, I will not give my glory to another. Moreover, this doctrine may be declared and illustrated by comparison, thus. If honest men keep their promise, much more God, whose fidelity and truth is infinite: and lastly this may be proved by just and long experience: for it was never known in any age, but what promises God mercifully made, he did faithfully keep; no one instant to be given to the contrary, through the whole book of God. Tim. Yet many temporal blessings have been promised the A doubt. righteous, which they never enjoyed? Sil. It is true; but these promises were made with condition A solution. of obedience, and exception of the cross; therefore 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 be 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 jews were Abraham's seed, notwithstanding A 2. doubt. the promise of saving them was not true Israelite, and that is sufficient to discharge God, as shall be seen afterwards. Tim. What profit is to be made of this point of doctrine? Silas. It she was unbelief to be a great sin, because Uses. it spoils God of his truth and makes him a liar. Secondly, it affords matter of strong comfort to such as after their calling are tempted to doubt of their salvation; for it cannot be that they which believe should ever perish, God having spoken it that they shall be saved, and his promise cannot fall, john 3. 17. 18. Thirdly, it encourageth the godly, firmly to rest on God's promises; for he cannot deceive them, they be not yea and nay, but yea and Amen. Tim. What is the second part of Paul's answer to the first objection? Silas. By distinguishing of Israelites into true & false. Tim. What is meant here by Israel? Silas. By Israel in the first place is meant all the elect and believers amongst the jews collectively, such as be Israelites in deed and truth, as well as in name, as Nathanael Interpretation. was, in john 1, 47. and such as Paul speaketh of, Rom. 2, 29. And by Israel in the second place, is meant jacob individually, who was called Israel for his wrestling with God, as ye would say a Prince of God, one which prevailed with the mighty God. Tim. What are we to learn from this partition or division of the Israelites? Sil. That ever from the beginning, there have been two sorts of men in the Church of God, both good and bad, true and false Israelites. This Doctrine may be proved Doctrine. first by plain Scripture, distinguishing the visible Reasons. Church, into the children of the flesh and of the Spirit, Rom. 9, 7. Secondly, by examples, as Isaac and Ishmael, jacob and Esau, David and Saul. Thirdly, by comparing the Church to a net, Math. 13. to a field, Math. 13. to a Barn, Math. 3. Lastly, by reason; because all that be within the Church be not elect, therefore all cannot be believers: there be many in the Church, who be not of the Church, 1 john 2, 19 Tim. What profit is to be made of this point? Silas It confuteth them that hold the godly alone to Uses. be members of the visible Church. Secondly, it reproves such as forsake the visible Church, for the wickedness of them that live in it, and do in that regard condemn it for no Church. Thirdly, it warns all men not to content themselves with this, that they live in the Church; for so false Israelites do, so Hypocrites and wicked men do. Lastly, it exhorts us never to give rest to our souls, 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 fruitful. DIAL. FOUR Verse 7, 8, 9 Neither are they all Children, because they are the seed of Abraham, but in Isaac shall thy seed be 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 have a Son? Tim. WHat is the purpose of this Text? Silas. To prove the former distinction of Israelites, Scope. in verse 6, that not all that come of Israel or jacob, according to carnal birth, are true Israelites or the true children of God. This is proved first by an instance or example in Abraham's Family, where in the true seed are restrained unto Isaac, according to the oracle of GOD, affirming that the seed should be called in Isaac, Gen. 21, 12. The argument is this; Ishmael was borne of Abraham as well as Isaac, yet not both of them, but Isaac only Method. was the true seed and son of Abraham: therefore all are not Abraham's seed, which come of him by natural generation. Tim. But if Ishmael were Abraham's son, then must he be his seed. For what difference is there between son and seed in Scripture phrase? Silas. True, Ishmael was the child and son of Abraham, that is, a child of the flesh; but Isaac was the child of the promise, therefore he only was the Child of God, and the true seed of Abraham. Tim. How may it appear, that Isaac only was the child Interpretation. of the promise, or borne to Abraham, by virtue of God's promise? Silas. By authority of Scripture verse 9 This is a word of promise. Tim. What other proof is brought to prove this distinction of Abraham's seed? Silas. A new example out of Isaaks family, for both jacob and Esau were borne of the same Parents (Isaac, & of Rebecca) and at one birth; yet jacob only was loved, and Esau was not loved, and that before they had done good or evil. The cause of this difference, is onelle the free election of God (as is proved by Scripture, Mal. 1, 2. Gen. 25, 23.) not birth, nor blood, nor works present Sum. or foreseen. The sum hereof is thus much, that although the promises were made to such as come of Abraham and be indefinitely offered 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 learn from this seventh Verse? Silas. That God's promises are not tied unto any carnal Doctrine. prerogatives and dignities. The birth of Ishmael was as good as Isaaks, both being of Abraham; and yet the promise of salvation was made to Isaac only: if carnal Reason. birth had been the cause of salvation and receiving Christ, than none yfsuing from Abraham had perished. Tim. What profit is to be made of this point? Use. Silas. It warneth us not to be secure nor presume, because we are borne of Christian parents. Tim. What other doctrine out of this seventh verse? Silas. That Gods visible Church is a mixed company, 2. Doctrine. consisting of elect and Reprobates, whereof in the former Dialogue. Tim. Now to the eight verse, and tell us 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 understand such as are borne not by strength of nature, but of God's promise, contrary to the course of nature, or unto whom the promise is appointed by election. For the word and promise of God, framed Isaac in the womb of Sarah, being barren and unfit for conception. Tim. But seeing Ishmael came out of Abraham's loins as A doubt. well as Isaac, which should not Isaac be the child of flesh as well as Ishmael? Silas. Because Abraham begat Isaac of Sarah, being A solution. then both aged & barren, according to that which was As Sarahs' womb being barren, was not cause of procreation, so water in Baptism, is a thing cold & dry, unable to regenerate. promised [Sarah shall have a Son.] Where Paul would generally show, 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 have 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 give Children to whom he will, although Doctrine. there be no natural power in them to bring Reason. forth. Tim. What profit is to be made of this truth? Use. Sil. It teacheth, that the power of God the creator, is above all power. Secondly, that what God purposeth and will have done, there is no impediment can hinder it. Thirdly, that we must believe God under hope, above hope, that is, when in respect of human means and second causes, we have cause to despair, yet than we are bound to trust God upon his word, as Abraham did in this matter of a child, 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 sons of believing parents, 2. Doctrine. are not the sons of God. The reason is, because the elect which be the children of the promise, having Reason. it applied to them by Faith, they only be God's Children. Secondly, because the Church hath in it many hypocrites which seem to be that which they are not. Tim. What use is to be made of this? Sil. It admonisheth us, that as we covet to be, and to Use. be accounted Gods children, we must endeavour hard to believe the promises of grace: because though the promises be universally propounded to all the members of the visible Church, yet they do take effect peculiarly in the faithful alone, who have the power to believe in Christ, which is the condition of the promise. Tim. What doth follow hereupon? Tim. First, that it is most necessary therefore to strive to get a lively faith, seeing the promises are ratified and made effectual to none, but to such alone as be elect, and have the gift of faith to receive Christ, which is the substance of the promise. Secondly, though many which live in the Church, never enjoy the things promised, yet that happens by their own default, God still remaining true, because he fulfils his word in the elect ones, whom the promises do specially concern, being of God applied to them, & to every one of them, of his free mercy and goodness. Tim. What instruction ariseth from the ninth verse? Silas. That the Scriptures have force to prove every truth that pertains to salvation. Secondly, that children are the gift and blessing of God, which should teach such as lack children, to wait upon God for them, who giveth them to whom he will, and when he will. Also such as have children, it should provoke them unto thankfulness for this blessing. Tim. What are we generally to learn from the next example of jacob and Esau, in verse 10. 11? Silas. That the position of the stars at our birth, doth Oracles of Apollo at Delphos were given by the direction of the stars, and what more false or doubt full. not over 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 contrary ends. This reproves nativity casters, and star gazers, whose science and practise even all divining and Astrological predictions touching future events which be contingent, are in sundry texts of scriptures either forbid, or derided, or threatened, and that very severely, yea and the seekers unto them. See Leuit. 20. 6. Deut. 18. 9 10. 11. 12. Esay 41. 22. and 44, 25. and 47. 18. jere. 29. 8. jere. 10. 2. Also by experience there is found no certainty in their science. DIAL. V. Verse 10. Neither he only felt this, but also Rebecka when she had conceived by one, even by our father Isaac. Tim. WHat is the purpose of this text? Silas. To prove by a new example in Scope. Isaac's family, that all be not true Israelites, and Abraham's seed which be so counted, but the elect only: and therefore sithence God performs his promises to them which be elect, he cannot be said to fail of his word, though many Israelites which were Abraham's children after the flesh, do loose salvation. Tim. What is the sum of this text? Silas. That the promise of grace and salvation was restrained Sum. unto jacob by election only before he was born, not by his birth nor by his works; for then Esau should have obtained the blessing promised (who came of the same Parents) and yet was rejected 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 prove his purpose, that the promise of grace and salvation doth not indifferently and equally pertain unto all the posterity of Abraham, but to such of them only as were elect. For the jews might object that Ishmael was rejected because he was borne of a bondwoman (to wit, Agar;) whereas no such thing could be alleged in this example of jacob and Esau, who both came of Isaac, Abraham's lawful Son, and of Rebecka at one time and by one birth, yea and Esau was the elder of the twain: so as this example fits the Apostle much better, to she we that the prerogative of carnal birth, is not the cause of receiving the promise. Tim. Yea but the jews might allege that Esau being a Method. profane man, and behaving himself ill, was therefore rejected: whereas jacob was loved and had the effect of the promise because he was a good man and did well. Sil. The Apostle meeteth with this objection, in saying that God's purpose was declared touching them both, ere ever they were borne; and therefore their present good or evil works (for they had done none when God had uttered his counsel of them,) could not move God to love the one, and hate the other. Tim. Yet it may be said that God decreed of them both, for the foreseen works of them both. Silas. Paul denieth this, saying it was not of works, and affirmeth the quite contrary, that the purpose of saving jacob, and of refusing Esau, came of his free election, whereby of his love he choosed the one, & not the other. Thus whereas the jews stood much upon the privilege of their birth and their works, Paul rejecteth them both as no causes of God's promises, which are applied and take place by the decree of God's election. The mystery whereof, upon 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 unfolded? Silas. That faith nor good works, neither present or Doctrine. foreseen, are any cause why God electeth any unto salvation. And chose, infidelity and bad works, whether present or foreseen, do not move God to refuse any man and cast him off from having any part in Christ, and the promises by him. The reason is, faith and Reason. good works do proceed from election, therefore cannot be the cause thereof; for one thing cannot be the cause and effect in respect of another. Now that faith and works be effects, see Acts 13, 48. Titus, 1, 1. Ephe. 1, 4. No man hath any good but what God purposed from everlasting to put into him. Secondly, God's election depends upon his will only, verse 15. therefore not upon foreseen faith and works. Thirdly, infidelity foreseen and bad works, were not the cause that men were refused, because all sinning in Adam, God could see in whole mankind no other thing but unbelief and concupiscence, which hereditarily flowed from Adam upon all his race; and so all had been rejected for sin foreseen if any were cast out. Tim. But if wicked men be destroyed for unbelief and bad works, than God decreed to destroy them in respect of these. Sil. It is true, so he did, but he refused and did not choose them, only because he would not choose them, without all respect to their ill qualities and works. It is otherwise with the elect, whom God did appoint in his eternal decree unto salvation, not in respect of their works, but in and for Christ; yet so as he purposed in time to call, to justify and to sanctify them, ordaining to these things, not for these things. Tim. What use of this point? Silas. It reproves such as tie God's predestination to Use. men's merits, whereas it is independent and without all relation, to the worthiness and unworthiness of men. Secondly, it moveth the believers to thank God for their free election, and to ascribe all to grace: because free election is not only in itself a great mercy, but it is the spring of all other mercies, both earthly and heavenly whatsoever. For sinners believe, and receive the holy Ghost, and are borne anew, and blessed with repentance and good works, because they are Gods chosen and elect ones. DIAL. VI Verse 11. For ere the children were borne, and when they had neither done good nor evil, (that the purpose of God might remain according to election, not by works, but by him that calleth.) Tim. WHat is the drift of these words? Silas. To prove that God cannot be charged Scope. with failing of his word, so long as he keeps it with the elect. Tim. What is the meaning and substance of these words? Silas. That the salvation of believers, depends not Sum. at all on ourselves, but is all wholly to be ascribed to the election of God. Whereas all men are alike by creation and nature, and yet some believe, do good works and are saved, others believe not, but live wickedly and do perish, the cause of this difference is not in nobility of birth and blood, or dignity of works (as the example of Esau & jacob showeth) but in the election of God choosing some to life according to his will, and refusing others, because he would not choose them. Summarily, that which putteth the difference between one man and another, all men being alike, is God's eternal election before all worlds. Whence it is, that some are not called to Christ, and some be, and of those which be called, some believe being elect, & some do not believe, being not elect. Election being the fountain of all our weal, therefore it would be taught distinctly, and well understood, for it is a fundamental doctrine, revealed in the Scripture. Tim. From whence is this word Election taken? Silas. From the manners and affairs of men, who will Notation of the word. have that to be firm, and to continue, which they have by election chosen, and upon good advice 〈◊〉. Whereas they are wont to alter such things which they rashly appointed, but hold fast what by good election they have purposed: so are we to think of God, of whom the Scripture speaks after the manner of men, for our infirmity sake, noting to us in this word, the stableness of his decree. Tim. How manifold is Election? Silas. Twofold, one human whereby men choose whom Division of the thing. and what they like above others. And another divine, whereby God chooseth what and whom he loveth. Tim. How manifold is God's election? Silas. Twofold also, one is to an office, as judas was elected to an Apostleship. The second is to grace and glory, as Peter and Paul were elected. I have not chosen you all, one is a Devil, yet judas was chosen one of the twelve. 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. john, 1. 1. Thes. 1, 4. 2. Thes. 3, 13. & elsewhere mention is made of elect Angels and men. Tim. Seeing there is an election, tell us what it is? Silas. It is an eternal decree of God, purposing out of lost mankind, some persons to be saved by faith in Definition. What election is. Christ, to the praise of God; and not choosing others but refusing them and appointing them to wrath. Herewith agreeth Augustine, saying; Predestination is a purpose in God, to have mercy on some for Christ; and reprobation is the purpose not to have mercy. Tim. How do ye prove that election is eternal? Silas. Because it is written, God loved jacob ere he 1. Election eternal. was borne, Rom. 9, 11. Also Paul saith so expressly, Ephe. 1, 4. before the foundation of the world was laid. The word predestination and foreknowledge, proveth it, for they note a precedent eternal counsel. Tim. Then they err which think election to be all one with calling. Silas. They do so: for calling is a fruit of election, and is done in time after we are borne, but election is before all time, and is the cause of our calling, as Chapter, 8, 30. Tim. Also if some only be chosen, than they are deceived 2. Particular. which will have all to be chosen of God. Sil. True: First, then should all believe and be saved, because God changeth not. Secondly, because where all be chosen, there is no election, which is a choosing of some out of many. Thirdly, we have examples of Reprobates, as Cain, Esau, judas, etc. Tim. Is there then a decree of reprobation as well as of election? Silas. There is so: for election is not the choosing and 3. Election inferreth reprobation. taking of all, (as appeareth by Gideon, judges, 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, Jude, 4. Thirdly, experience teacheth this, because many unbelievers and wicked men have been and be in the world; which showeth that many be reprobates & refused, from whence it cometh, that they cannot have faith and godliness, john 10, 26. They believe not, because they be not my Sheep. Propositum dei ad versu uni genus humanum sese extendit inquit. I utherus. (yet the proper cause of all misery is sin, which sticks in man's nature, even his Original infection, Rom. 5.) Paul speaks here of the whole purpose of God, as it containeth both election and reprobation, as the two examples prove, and verse 15. Whom he will be hardeneth. This makes against Huberus, who is for universality of elect, and Stapleton, who restraineth this place to the elect. Also it appeareth that some be reprobated, because elect and reprobates be opposed as contrary, in Esay 41, 9 Lastly, God hath made Vessels some to mercy and honour, and some to wrath and dishonour, Rom. 9 And finally, our experience telleth and teacheth this, whilst daily we see some called and altered, others abide in their sin. Tim. The decree of Election and reprobation, whether hath In massa pura aut corrupta. it respect to the lump of man pure or corrupt, that is, were men chosen and refused as they stood upright in Adam, or as they are corrupt in him? In which estate of these twain did GOD consider them when he elected some? Silas. As they are corrupt by Adam's fall, so God's decree In massa corrupta was election made. of election and reprobation respects them; that is, to declare it more distinctly, God purposed to glorify himself by mankind, Prou. 16, 4. God made all things for himself, Rom. 11. God did purpose to create all righteous in Adam, and to suffer him to fall for causes known to himself: and of men being thus fallen, he purposed to save some by Christ, these be chosen: and not others; Reasons. these be Reprobates: For such as we are when God justifieth us, such he decreed to justify and choose: but at our justification, we are ungodly and enemies, Rom. 4, 4, 5, 8, 9 therefore such he chose, and decreed to justify. Secondly, Christ the remedy, must needs in order of causes be purposed to be given to such as were fallen: 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 vessel to honour, and another to dishonour. Tim. What is the foundation and ground of election? Silas. Christ jesus, into whom he purposed to ingrast us, as members into an head whom he purposed to save: see Ephe. 1. 4. The reason hereof is, because we are chosen with respect of Christ's merits, as the material cause or mean whereby all elect ones were to be saved. Tim. What cause moved God to elect some and not others? Silas. The cause is in himself, his own purpose and will, calling us to himself of his mere purpose and good pleasure. Ephe. 1. 5. john 3. 18. Not works past, for men are chosen from everlasting; nor works present, for jacob was loved and chosen ere he was borne; not works foreseen, for men were all corrupt in Adam: and not by works, which in none are good by nature, but evil 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 given according to election, whereof it is a fruit, and then we had chosen God and not he us: yea, nor Christ is not the impulsive or moving cause: for the love of God moved him to give his Son. And finally, not our worthiness or unworthiness, for by natural corruption we are all alike unworthy, for jacob and Esau were equal in this. Tim. Give us some reasons to prove that nothing in man could move God to choose him. Silas. First, than election should not remain firm by him which calleth, but depend upon some good thing in ourselves, be it faith or works, that the purpose of GOD might remain firm by merits; which is directly against the text here. Secondly, than we should have some good thing in us which God giveth not. Thirdly, than grace should not be the high and sovereign cause of all good, if there were something in us before it, as a moving cause. Fourthly, election is derived from grace, and not from aught in us, Rom. 11. 6. Fiftly, all good things come after the grace of election, as effects and fruits of it, Ephe. 1, 4. Sixtly, election is referred to the will and mercy of God in this Chapter, verse 16, seventhly, God hath as much right over men, as a Potter over 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 assign that to be a cause of election which Paul purposely entreating of this matter saw not; this is to make ourselves wise, and him blockish, nay ourselves wiser than the Holy-Ghost. Ninthly, if the cause of election were works or faith, or unbelief cause reprobation, what need he say, Oh the Election cometh from the will of the Elector, not from any thing in the elected. depth, or object, Is their iniquity with God? and therefore it necessarily followeth, that election is most free and absolute, without any dependence upon them. Yet God did not choose us to the end without respect to the means, for his decree concerneth both means and the end. This is sufficient to stop the clamours of the Lutherans. Tim. Do ye think so of reprobation, that it is free also without dependence on infidelity or ill works foreseen? Silas. In that some are not chosen to life, it is without Reprobation privative and positive. all respect of their unbelief, as a moving cause; but in that they are not only refused, but also appointed unto destruction, this is not without reference to infidelity & sin, which as it is the proper cause of damnation, so it moved God to ordain to destruction, but not to refuse and cast out from salvation: for this was done to Esau ere he had done evil. Secondly, it is written, God hardeneth whom he will; his will then is the high and first cause why men are not saved. Thirdly, God as a Potter may We ought to be content with this that Gods will is the only cause of election. Phocius. make vessels to ignominy for his wills sake. Fourthly, as we were corrupt in Adam, God could see nothing in any man, save unbelief and sin. And therefore if these had moved him not to choose, all had been reprobated, than Paul also should have said that the purpose might remain according to merit. Lastly, there is no unrighteousness to cast off and refuse for sin, all will confess this to be just. Tim. What is the end or final cause of election? 7. end of election Gods glory. Sil. The utmost end is the praise of his free grace, Eph. 1. 5. hence elect are called vessels of mercy, Rome, 9, 23. The nearest cause is man's salvation, to attain eternal life; and the final cause of reprobation, is the praise of his justice, 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, justification, adoption, sanctification, repentance, good works, perseverance in grace. Secondly, unspeakable and endless glory in heaven. Tim. Are men and women elected to both these? Sil. They be so: for first, jacob 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 means. Thirdly, Scripture speaketh thus, Acts 13, 48. So many as were ordained to life believed. Fourthly, hec speaketh of election, which is a preparation of the Vessel of mercy to glory, and which is joined with love, which is a willing of eternal life to men, and all things which bring thither. Tim. What use of this point? 9 election un changeeble. Silas It confuteth the Papists, which say it is to grace, and not to glory; this they attribute to man's merits. Secondly, it reproves such as think themselves elect to life, they wanting notwithstanding the means of effectual calling and good life. Thirdly, it comforts such as have the means; that they are sure they be elected to the end, for means and end be linked together. Ti. May they perish whom God hath chosen & purposed to save? Sil. No they cannot, for the purpose remains firm. Secondly, God is unchangeable, and his love is so too. Thirdly, than God should not be Almighty, if he were not able to save such as he was once willing to save. 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 themselves to be such? 10. election known. Silas. They may know it by their calling; therefore is Rome 9, 23, 24 election here joined with calling, and before Rom. 8, 28, 30, because the counsel of election, being hid before in the counsel of God, is manifested in our calling. Tim. What should this teach us? Silas First, that such as have but an outward calling by the Gospel, aught to hope well of their own election, that it cometh of his purpose to save them by saith. Secondly, because many are called which be not chosen, it should stir up all sorts of Christians to examine their own hearts, whether they have obeyed their Calling, having their hearts changed from unbelief and love of sin, to faith, and love, and practise of righteousness. Thirdly, let such as yet feel not this calling, not despair, for who knoweth what may be tomorrow? God calleth and turneth at all hours, Mat. 20, 1, 2. Example in Paul, and the thief, etc. Tim. What are we to think of the election of others? Silas. First, let every man be most careful of his own, to assure it to himself by graces of the Spirit, 2 Pet. 5, 6, 7. Secondly, in charity we are to hope well of all which hear the word, and outwardly obey it, 1 Thess. 1, 6. Leave to God the judgement of certainty and the searching of hearts. DIAL. VII. Verse 12, 13. It was said unto her, the elder shall serve the younger, as it is written, I have loved jacob & hated Esau. Tim. WHat is the end and scope of these words? Silas. To declare that the difference between one man and another touching grace and eternal life depends only upon God's purpose and election, and not upon our worthiness or unworthiness. 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 jacob the younger brother should be Lord, and Esau the elder should serve 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 evil. Secondly, by another place of Malachy it is showed, that Jacob's dominion came from God's love, and Esau's bondage from his hatred; therefore it is Gods only purpose which discerned between them, and consequently between all other men. Tim. But do these words taken out of Genesis, fitly belong to prove Gods eternal election, to be the sovereign cause of eternal salvation in heaven? Silas. Yea they are so, or else Paul being led by the Spirit of God, would not have alleged them so; for it were blasphemy against Christ, to say that Paul did allege the Scriptures false or unfitly, being an Apostle of Christ, who in his doctrine was privileged from erring, as all other Apostles were. Tim. Tell us then how the lordship of jacob, and servitude of Esau may prove that for which it is cited: men may be poor and lie in prison, and be in distress and serve others, and on the contrary, etc. yet from thence it will not follow that the one be elect, and the other reprobate. Sil. Though this place did speak of temporal dominion and servitude, yet were it very well cited of Paul, because he meaneth to prove this, that the things which befall us in this life, whether good or evil, depend upon the counsel of God merely, without any respect at all to our good or ill merits: and this these words prove very well, because the Apostle tells us that God said ere the children were borne, the elder should serve the younger; and therefore no works in them, but Gods purpose made the one ruler over the other, even against the law of nature, whereby the elder is to have dignity and dominion. Tim. But you do not think that this place is to be understood of temporal bondage and rule, such as concerns this life only? Silas. I do not, but believe rather that it hath a spiritual meaning, and speaks of things concerning eternal life and damnation. My reasons for this be; first because jacob in his own person never ruled over Esau, but rather Esau ruled over him, as appear plainly by the story; yet this oracle did concern the person, as it is manifest by the words of his Father when he blessed him. Secondly, the birthright had the promise of grace and heavenly inheritance annexed to it. Thirdly, Malachy shows, Chapter first, the rule of jacob to be joined with God's love, being an effect of it, and the servitude of Esau to come from his hatred, as a fruit of it; therefore this first testimony must needs be understood of heavenly things, and not of earthly. Tim. What instructions are we to learn from this first testimony thus expounded? Silas. First, it warns all Christians very diligently to read the Scripture after Paul's example, who gathered the deep mystery of God's predestination out of this oracle, being duly pondered, that it was spoken while the children were in their mother's womb, and of such as came of the same parents by the same conception, at the same time; and withal carefully comparing it with the other place of Malachy, found that all must wholly be 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 reproves all careless and in considerate readers of the Scripture, who read and mark not, and without conferring places, and prayer. Secondly, it stirs up all to search the Scriptures, as Christ commandeth john 5. 39 and the Bereans practised, Acts 17. 11. Tim. What other instruction from this first Oracle? Silas. That examples serve well to make clear and plain the general doctrines of Scripture; for here Paul as he proved the Hipothesis by the Thesis, so now he illustrateth the Thesis by the Hipothesis. The reason of this instruction is; first because by examples not only the understanding is taught, but the senses are also affected and moved. Secondly, it is no small help unto weak memories, to have the truth declared by examples, which are much better marked and borne away, and stick longer by us than ought else, save similitudes. Tim. What use is to be made of this point? Silas. It affords a direction unto Ministers how to proceed in teaching the Gospel, by familiar examples added to general precepts. Secondly, an admonition unto hearers, to have ready at hand such examples, by which the doctrine of the Gospel is made plain and familiar. Tim. What further instruction do these words minister unto us? Silas. That not only our heavenly and everlasting condition, Doctrine. but even our worldly estate here is governed by the decree of God; so as if some be Kings, Princes, Magistrates, etc. If others be in 〈◊〉, poverty, etc. It is because Reasons. God would so have it; for it is written, God doth what soever he will. Psal. 115. 2. And also if the fall of a 〈◊〉, and the hair of our head be ordered by the providence of God, much more greater matters. And lastly, it is written, that God lifteth up one, and putteth down another, 1 Sam. 28. Dan. 3 Tim. Unto what use should this knowledge serve us? Silas. To teach humility and thankfulness to such as Uses. are in good case, because they have nothing but what they have received, and they do receive, because God was purposed to give it them. Secondly, it warneth such as serve others, or be in any mean condition, to be content with their estate, seeing it was God's appointment, in whose will Will to good is not of nature, it is God's gift. all creatures must rest without murmuring and resistance. Tim. Is there any more instructions from this first Oracle? Silas. Yea, here is a pregnant plain place, against the error of freewill, because there was no power in jacob P. Martyr. to move himself 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 effectual and mighty, which altereth both the corruption of nature, and the law of nature. First, it altereth the corruption of nature, because jacob by nature was as sinful as Esau, yet the election of grace called and reform him, while Esau still did stick in his natural uncleanness. Secondly, it crosseth the law of nature, for by nature's law the younger should have served the elder: but by election God purposing it so, the elder is made subject to the younger. Tim. Now come to the second Oracle and tell us from 2. Oracle. whence the words be taken? Sil. Out of the Prophet Malachy, Chap. first, verse, 2, 3. Tim. But Malachy speaketh of temporal benefits, as the A doubt. land of Canaan given to the Israelites, and of earthly afflictions, as the Mount Seir being barren, to be given the Edomites, what is this touching election unto eternal life? Silas. It is true, he doth so, but not only of such. The drift of the Prophet is to reprove the unthankfulness of Solution. the jews towards God, whom they neither feared nor How this text doth fit the purpose of Paul. honoured, yet he loved them. Again, God preferred jacob before his brother Esau, for he gave to the posterity of jacob a good land, and being for their sins driven out, he promiseth to bring them back, but the barren and waste country of the Edomites he would destroy, so as no man should build and restore it. These be earthly things, by which no man can know love or hatred. Suppose the Prophet spoke but of earthly things as a fruiteful and barren land, yet these falling to the posterity of jacob and Esau, not by their merits, but according to Gods will, it is sufficient for his scope. For the general drift of the Apostle, is to show that whereas jacob was preferred unto Esau were it but in earthly things, the cause hereof, was not in their works, but in God's goodness and purpose. Tim. But how may it be proved that in this testimony the A doubt. Prophet comprehendeth things belonging to salvation? Silas. First, because all God's blessings had their foundation Solution. in Christ, and in the covenant of grace through him. For if God gave the Israelites Canaan as a more fruitful land, it was because he was merciful to them; now certainly God is merciful to his people no otherwise then for Christ's sake, in whom he is well pleased, Mat. 3, 17. Therefore upon the promise of Christ, depends all external blessings given to the faithful before the coming of Christ. Secondly, the possession of the land of Canaan was not simply promised and given to jacob and his posterity, but as a type, figure, and sign of the heavenly inheritance, Heb, 11, 13, 14, 15. Therefore doth Paul prove the election of jacob to eternal life by the enjoying of that land, and the reprobation of Esau, by thrusting him and his posterity out of it. Then these temporal things were effects and signs of God's love and hatred. Tim. But that was spoken of the posterity of jacob and Esau, how well doth it agree unto their persons? Silas. It agreeth unto both, though principally unto jacob and Esau, as the two Authors, yet so as that some of Esau's posterity might be saved, and of Jacob's posterity some might be damned, without any impeachment unto this truth, namely; that God chooseth unto salvation most freely whomsoever he electeth. Tim. Now interpret the words, and tell us what it is to love? Sil. To love is to will unto one the greatest good, even eternal salvation, and all things which bring thither. Tim. What things do ye consider in God's love? Sil. First; purpose. Secondly, manifestation. As in our love to others, first we wish them good whom we love, and then we do them good: as in the example of Parents, friends, husbands, etc. So it is in God; he purposeth all good to his Children, choosing them from everlasting to be saved by Christ, and afterwards when they come into the world, he makes known his love by their effectual calling, sanctifying and renewing their hearts, engendering in them a study of good works, strengthening them to an upright obedience, and perseverance in grace, and finally glorifying them in heaven, Rom. 8, 38, 39, 30. john 3, 17. Rom. 5, 5. Tim. But if we were always loved of God, how were we then his enemies? Silas. We were enemies because of sin, which God extremely hateth, but loved because of his election and mercy. Though he out of his purpose decreed the chiefest good to his children, yet while they stick and remain in their natural corruption being out of Christ, they were children of wrath, enemies, ungodly, etc. Ephe. 2, 1, 2, 3. Tim. What is our instruction from hince? Silas. That our salvation and all that appertaineth to it, Doctrine. springeth altogether from God's eternal love. The reasons Reason. hereof be, first because God being most free, would not fetch the cause of our salvation from any other thing then from himself. Secondly, because there can no higher, or former cause of man's good be given then Gods good pleasure. Thirdly, to beat down the pride of man's heart that he might not glory in his own merits, but render the whole praise of his salvation, and whatso ever belongs thereto to the free love of God in Christ. Tim. But though God were not moved to choose us for any works in ourselves, yet was he stirred thereunto for his sons sake. Silas. Not so neither, but contrarily the love of God did move him both to purpose and to give Christ for our Saviour, and therefore could not be the impulsive cause to God's love, to the which it is subordinate, and not superior. Indeed sinners having offended God, are 〈◊〉 to favour for Christ's sake, (so they believe and reputes) but that is, because God out of his love had decreed such a means of our recovery. Tim. What use of this? Silas. It teacheth a difference between God's love and our love, his ways and our ways; for we are not bound to love or to choose any person but in respect of his worth, even in our enemies we are to esteem God's creation and adoption in them, as grounds of our love: but with God there is no such matter, who finds no cause of loving us out of himself, unless we speak of his actual love which he bore us in time, and hath reference to his own image restored in us, Psal. 11, 7. Secondly, hence we have a spur given us to quicken us to thankfulness, when we consider that both for ourselves and whatsoever good thing we have, we are beholden to God's eternal mercy for it. Thirdly, we must endeavour in every blessing that we have, to see the love of God in it, since his love is the fountain of all good, either temporal or spiritual that comes unto us. Lastly, we are warned as God loved us freely, so to love him freely, not for his benefit only, or fear of punishment, but merely for himself: In loving God, studying to love God his infinite most sweet love, grace, mercy, bounty, and all other things in him and for him. Tim. In what meaning is hatred applied to God in Scripture? Silas. In a threefold sense: First, to hate, it signifieth not to love and choose. Secondly, justly to decree punishment and inflict it, Psal. 5, 3. Thirdly, to be displeased with things done against his law. God is not said to hate Esau in this last sense, for he was hated of God before he had done any evil; but in the two former meanings God hated him: for he did not elect him, and he 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 God's hatred is the sovereign and chief cause of the damnation of the wicked, their own sins either actual or original or both, being the meritorious cause. Secondly, by the example of Esau we learn that all men are not chosen, but that there are some reprobated as well as elected. Lastly, that God's promises though they be preached unto 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 he saith to Moses, I will have mercy on whom. I will show mercy, and will have compassion on him on whom I will have compassion. Tim. WHat is the purpose and drift of this Text? Scope. Silas. To clear God from all injustice in the matter of his eternal predestination. Tim. What be the parts of this Text? Silas. First, an objection, verse 14. Secondly, an answer, Parts. verse 15. Tim. What is the objection, and whence doth it arise? Silas. The objection is, that there is iniquity with God, or that God is unjust. It doth arise from the pride of man's corrupt reason, rebelling against the counsel of God. Tim. What is it that offendeth human reason in this Doctrine of free predestination? Silas. Two things especially. The first thing is, that God should hate some and love others only, for his will sake, without respect to worthiness or unworthiness: by which means the bad may be loved, and the good may be hated. Secondly, reason cannot perceive how of them which are in like case, some should be chosen, and others refused, or how they which are equal, should unequally be dealt withal without injustice: as if a judge of two malefactors, should acquit one, and punish the other: or a King of two valiant Captains, should prefer the one, and disgrace the other. Reason seeth not this to be just, & therefore thinketh it to be unjust in God, to save some men and punish others, whereas all were sinners, & lost alike. Tim. Whence comes it that reason doth thus cavil against God's decree? Sil. First, because this mystery (though it be not contrary to sound reason) yet is above the reach of reason, the natural man perceiveth it not, even as a sore eye cannot look against the brightness of the sun. Secondly, reason dreameth God to be subject to human laws, and to be able to do no more to his creature then a Master to his Servant, or a King to his subject: who are held to be unrighteous, if in distributing pains and rewards they do not observe a proportion. Tim. What are we to learn from this Objection? Silas. First, that reason till it be reform, is neither subject to God, nor can be, Rom. 8. therefore they must needs err, which in divine matters do consult with human reason; as he must needs lose his way which follows a blind guide. Secondly we learn, that it is no new thing to bark and cavil against the Doctrine of God's predestination, charging it with injustice, 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 be, was no cause of God's decree in his election or reprobation, because then there had been no place for this objection to charge God with injustice; for if he had chosen such persons only, whom he foresaw would be just and righteous, and refused such as he foresaw would be wicked and unbelievers, all men would have acknowledged this to have been as just proceeding: but when it is said, that for his wills sake, such as were equal are distinguished, some purposed to life, others reprobated to death, this unto reason savours unrighteous. Tim. How is this Objection answered? Silas. First, by a negation or denial; [God forbid.] Secondly, by a confirmation of that denial by a testimony of Scripture (For he saith to Moses, etc.) Tim. What is the denial? Silas. God forbid, as who should say let it never enter into the heart of any man, to think than God should be unjust. Tim. What is our instruction from this denial? Silas. That it is our duty to acknowledge God to be righteous in all his decrees, works and words, which he doth in men, by men, or upon men, or any other creature whatsoever: though the causes, reasons, & ends of his doings may be hid from us, yet we are bound to adore them as holy and righteous. The reason's 〈◊〉 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 ways. Secondly, he is the judge of the world, and therefore cannot be unjust, Rom. 3. 5: Gen. 25, 18. Thirdly, the will of God is the 〈◊〉 dause of all right 〈◊〉: whatsoever he will, it must be, because he wiss it; whereas in men things must first be just, and then they are to will them. Lastly, if a Creditor having two debtor; may forgive the one and cause the others to pay: 〈◊〉 King 〈◊〉 oh 〈◊〉 and spare another, and yet 〈◊〉, how much more God? who had not been 〈◊〉, if all had been appointed to death (as Augustine saith) 〈◊〉 being debtor to God by man's 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 complain. Mercy is showed without injustice, mercy is free, & floweth from love undue, whereas justice is to give every one his due. Tim. What use of this 〈◊〉? Silas. It serves to stop the mouths of such as belch out 〈◊〉 〈◊〉 against the 〈◊〉 〈◊〉 and justice of almighty God. Secondly, it admonisheth us to think of God with 〈◊〉 and humiliation in whatsoever he doth, yea when we cannot reach the reason of his purpose and actions. For it is against reason to measure God's counsels and actions by the rule of our baiardly reason. Tim. How doth Paul confirm his denial? Silas. By a testimony of Scripture, the sum whereof is thus much, that God hath an absolute power over all men to choose whom he will, and whom he will not choose to harden. Tim. What are we to learn out of the preface before the testimony? Silas. This, in that Paul appealeth to the Scriptures we learn, that they be an all-sufficient judge to determine all controversies in religion, as they be a perfect canon, both of faith and manners. Tim. But the Scriptures ure dumb, and a judge ought to speak? Silas. The Scripture sayeth to Moses, and therefore speaketh, and therefore fit to be a judge; for if a man's testament be of force (as if himself were alive to speak) to decide all controversies which arise among his children, ought we not much more to yield 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 up the Church, or a general counsel, or the Bishop of Rome teaching judicially ex Cathedra, to be a competent judge, refusing the Scripture and the Spirit of God speaking therein for unsufficient. Secondly, in all things questionable and doubtful, we must rest and satisfy ourselves with the sentence and testimony of the Scripture, without all contradiction and caviling. Tim. How doth the Apostle fit this testimony to his purpose? Silas. Some fetch the first occasion of Gods speaking these words to Moses, from the act of God, in pardoning certain of them which committed Idolatry with other; as if God should have said to him, Moses, 〈◊〉 belongeth not to thee to know why some were punished and not others; For I will have mercy on whom I will have mercy etc. but indeed many things go between this act of God and the words of the text; also thus Paul's answer would not agree to this objection: But the true occasion is this: upon Moses request to see God's glory, it was promised him that he should see his backeparts, whereof these words give a reason why God will show this favour to him, and to none other; For I will have mercy on whom I will have mercy, etc. Now this the Apostle thus fits to his purpose; for where the equity and cause is common, there from a singular example may be gathered a general doctrine, as here seeing no good comes unto any man but by God's mercy, therefore election is no less to be ascribed the run to, than Gods revealing himself to Moses so familiarly. Tim. What is here meant by [mercy and compassion?] Silas. Mercy in the Hebrew comes from a word which signifies pity or free favour; and compassion from a word which signifies to love, with such tender affection as mothers do their children. Tim. What may the often repeating of these words [mercy and compassion] teach us? Silas. First, that God's mercy is most free and not due unto us, as if he should say, In that I show mercy, I find no cause but in my mercy, and not in any man's goodness or merit. Secondly, that it is arbitrary, proceeding merely from his own good will, and not depending upon any man's goodness [upon whom be will, etc.] Thirdly, that God's mercy is unchangeable and most constant, asin Pilat's speech, john 19-22. What I have written, I have written; that is, I will not change my writing. So this speech, I pity whom I pity, is thus much, I will not break off the course of my mercy towards my child, I am jehovah, I change not. Fourthly, that God's mercy is unmeasurable and infinite, reaching itself not to some one, but to many and manifold good things; as if he should say, to whom I show mercy in decree, I will she 〈◊〉 mercy in act; on whom I will have compassion in electing them, I will have compassion in justifying, sanctifying, & glorifying: thus 〈◊〉 〈◊〉 〈◊〉, do 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 give grace upon grace, lohn 1. 16. also see Rom. 8. 30. Tim. What is the use that we are to make of the properties of God's mercy? Silas. First, it gives comfort to consciences afflicted with their sins, in as much as we know that God will not deal with us after our 〈◊〉, but after his infinite mercies. Secondly, it serves to humble Gods children, in who 〈◊〉 〈◊〉 no cause 〈◊〉 〈◊〉 him to she we them the 〈◊〉 〈◊〉; but must fetch and draw it 〈◊〉 from himself, even from his own good will and pleasure. It is not a more vile pride in a beggar, to attribute the alms given him to his own deserts, then to ascribe the mercies of God unto our own 〈◊〉, either in whole or in part. Thirdly, it must move the godly unto true thankfulness, which consists in two things, namely the confession and imitation of his mercies; to be merciful unto others, as we have found him merciful unto us, according to Christ's precept. Math. 5. good reason we should be merciful 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 foreseen Augustine was of this opinion for faith, but retracted it. faith and good works, or either of them, the moving cause of God's 〈◊〉 them, as the Patagians, whereof one expounded these words thus; (on whom I will) that is (sayeth he) whom I shall know to be just and obedient to my precepts. Tim. What doctrines 〈◊〉 from this sentence 〈◊〉 together? Silas. These, first that election seeing it comes from mercy, doth therefore 〈◊〉 misery; for mercy hath relation unto misery; therefore God did not choose men as they are in 〈◊〉, but as in the 〈◊〉 and fall. Also that so 〈◊〉 seen 〈◊〉 could 〈◊〉 〈◊〉 God to choose or refuse, because then all had been refused, seeing all were lost in Adam. Secondly we learn, that election is not universal, seeing mercy is not universal, but pertaineth only to such as God would show mercy to. Thirdly, that the mercy of God is most free Latct discretionis ratio, sed non 〈◊〉 ipsa discretio. Aug. and absolute, depending upon nothing without himself, but wholly and absolutely upon his own will: so as if question be, why was mercy taken on Isaac and not on Ishmael: The answer is, because he would. But why would he? Hereof no reason is to be given. Tim. What use are we to make hereof? Silas. First, it admonisheth us to ascribe the whole glory of our election and salvation to the free favour & mercy of God. Secondly, to teach us to exercise our mercy freely towards others, not upon any sinister respect, as for gain and credit to ourselves, but only for pity sake, that so we may imitate our heavenly Father, as well in the manner of showing mercy, as in the matter Note. itself. Howsoever in the execution of God's decree, there shall be place for justice, because it shall be rendered to every man according to his work, yet in the decree itself, mercy bears 〈◊〉 whole sway, choosing them on whom he would have mercy, and leaving those to be hardened, on whom he would not have mercy. DIAL. IX. Verse 16. Now then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. Tim. WHat doth the Apostle 〈◊〉 this text? Silas. It is a conclusion of his answer, concerning This Text makes much against them, which hold the beginning of our salvation to come from our selves, August. election (to wit) that God electing some whom he would, he is not therein unjust, seeing he did it out of his free mercy, as he proved by a testimony of Scripture in the former verse. So far off is God from being unjust, as in choosing some, he shows 〈◊〉 most good. Hence than the Apostle infers, that seeing election comes wholly of mercy, and there is no Sum. cause of God's mercy but in himself. Therefore it depends not at all upon the will and works of man [Now than it is not in him, etc.] Tim. What be the parts of this Text? Silas. Two: First, it removeth that which is the falsely Parts. supposed cause of man's election (to wit) our willing and running. Secondly, it putteth down the very true and sole cause, to wit, the mercy of God. Tim. What is meant by [It?] Silas Either election and God's purpose is to be supplied Interpretation. out of verse 11. or his love out of verse 13. which comes all to one; as also to supply salvation, is the same in effect. Tim. What is meant by [Him?] Silas. We may particularly understand it of jacob mentioned before, but the best is, generally to expound it of many, even jacob and all others which be chosen. For the Apostle now delivereth a general doctrine touching the cause of election. Therefore they are deceived which interpret this [Him] of God, referring to God all three following, willing, running, and showing mercy. Tim. What meaneth he by [Will?] Silas. The thoughts, purposes, and endeavours of the mind, even whatsoever it is that men do strive and attain unto, by all the inward faculties of their mind and soul. Tim. What must be understood by [Running?] Silas. All man's outward actions, his words and deeds whatsoever. Not of Esau's running to hunting, or Jacob's running to dress the Kid, for this is absurd, but of all good works 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 avail any thing to election or salvation, in such sort as to be causes to move God to choose and save some, and not others: this comes not by willing and running, out of our merits. Tim. Must we understand this doctrine of unregenerate only or of the faithful also? Silas. Of all sorts of men both one and the other, it is not the desires and deeds of any, whereupon their salvation and election depends, as upon 〈◊〉 motives, or efficient causes. Tim. What is it then that you judge of the will and deeds of natural men? Silas. Every man before his new birth, hath in him the power of willing even from his birth; the force and power of his will, is to will freely every thing that is evil, & freely to will some good things: for the will cannot be compelled, it willeth freely whatsoever it willeth. The good things which it willeth, are either natural and civil good things, that belong to this life, as to eat, rest, take physic etc. or to resraine the outward 〈◊〉 of vices, and to do the outward actions of virtues; yea and in divine things a man hath power naturally to will that which is outwardly to be done; yet so as with this power of willing, there cometh the effectual power of God moving 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 will, or run, or forbid us simply either to desire or endeavour or do any thing: but he teacheth that God eternally did see nothing that was to be naturally in man, to move him to elect him to life, or that aught which a man doth or willeth before his new birth, is acceptable to God, and available to save himself. Tim. But are we not to judge otherwise of the works and wills of 〈◊〉 persons? Silas. No otherwise, as in this regard, 〈◊〉 they should have any stroke in their election to move God thereunto: indeed they please God through Christ, because they are the fruits of his Spirit though unperfect, as also they be the way wherein the godly walk towards heaven. But as they cannot merit our salvation by the doing of them, so the foresight of them did not move God to elect us, or yet to call, or justify, or adopt, and sanctify us, and save us. Tim. But are not Gods children bound to will and to do good duties, to believe and to repent? Silas. True, they are, and without them none of years can be saved; but not to ascribe their election unto them, because many Infants are chosen who never could do good. Tim. Show us the reason of this doctrine? Silas. First, all the goodness which is in the work and will of man, proceeds from God's 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 salvation, between mercy and works, grace and merit, that if in any sort it doth depend upon works, it doth in no sort come from grace and mercy; as the opposition in this text shows, and the plain words of chap. 11. verse 6. Tim. What is the use hereof? Silas. It confutes such as set up free will, and make the beginnings of their salvation to come from themselves, which as it directly crosseth the Scriptures, which teach that in our will or understanding there is no goodness, till GOD put it in; so it derogateth much from the glory of God's mercy, also too much exalteth and puffeth up flesh and blood. Secondly, though this may not quench and kill our care and endeavour of well doing, yet it must serve to humble us, even for our best desires and endeavours; for as much as they do wholly spring from God's mercy, and are of no value in the cause of election and salvation. Tim. What doctrine are we to learn from the second part of this text? Silas. That God's mercy is the whole and all-sufficient cause of man's election, as also of all our willing and running well, yea and of our heavenly inheritance. Tim. If all must be committed to God's mercy, what then, are we stocks and stones, do we nothing? Sil. Yea 〈◊〉, the godly doc both will and work, but Nos volumus, sed Deus qui dat bene velle. August. they are impelled thereunto by his Spirit, which they receive from his grace, Gal. 4. 5. Rom. 8. 15. Phil. 1, john. 15 without me ye can do nothing. God preventeth the unwilling, to make him willing (saith Augustine) and followeth him being made willing, lest he do will in vain. Tim. Then it seems that our working, and Gods showing mercy, do together get us to be saved: as God calleth by the voice of the Minister, and by Parents brings children into the world, and Magistrates rule through the help and blessing of God; and he gives life by food, and light by the sun: so men are saved by his mercies, and their own endeavours? Silas. Indeed some have so taken these words of willing and running, as if they alone by themselves were not Hoc appertissime contradicit Apostolo qui tribuit Dco, quod demit voluntati sufficient without God's mercy, and so they part the matter of our salvation between God and man, mercy and works, so as that we do, were nothing in comparison of that which Gods mercy performeth, yet were of some force; but it may as well be said that mercy is not sufficient Totum Deo detur qui voluntatem et 〈◊〉 et adiwat, 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 up one of these, is the putting down of the other. 3. It is the mercy of God that doth enable men to will and to do well, giving them faith and repentance, and perseverance in these graces; so as mercy is all in all, it begins and finisheth our salvation, What I am I am by the grace of God? Tim. Why would God have all that belongs to our salvation referred to his mercy? Silas. First, that all might be free, as from grace of God not merit of men, and he might have glory of all. Secondly, that such as would rejoice, might rejoice, not in themselves, but rejoice only herein that they know God to be merciful, praising him for putting into them good wills and power to do good works, and finally for crowning his own gifts, and all of his mercy, Phil. 2, 13. Tim. What is the use hereof? Silas. It admonisheth all God's children to think of themselves and all that they can do, most basely, & most highly of the rich mercies of God in Christ, loving them, praising them, and studying to imitate them; also to depend upon his mercy, for the beginning, proceeding, and end of their salvation, and to abhor all conceit of injustice in God, in respect of his eternal election: sithence all being lost in Adam, he might according to justice have left all to themselves to be hardened in their sins, it being his most merciful nature (and nothing else) which moved him to exempt some from that common misery, that being freed from sin and death by Christ, they might partake in his heavenly glory, to the glory of his grace. DIAL. X. Verse 17. For the Scripture saith to Pharaoh, for this purpose have I stirred thee up, that I might show 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. Having cleared God before of injustice Scope. in respect of his electing some out of lost mankind, No reason why God did this to Pharaoh rather than to another King. Chrysost. because he did it out of the prerogative of his absolute and most free mercies, as Paul confirmeth by testimony of Scripture; so now he likewise proveth by Scripture, that God is not unjust, in the matter of reprobation, out of Exodus, 9, 16. Tim. What argument doth Paul take out of this Scripture to prove his purpose? Silas. From a particular example of Pharaoh, whom Paul might by an example of the jew have confirmed his purpose, but wisely he did it by an heathenish king. God did not choose, but reject very justly, as appeareth two ways: First, from the quality of Pharaoh, being a man hardened by sin, noted in this word, raised up, as Paul expounds it in the next verse: for seeing Pharaoh was hardened and became obstinate before he was destroyed, therefore God could not be unjust in appointing him unto destruction; for sinners do perish justly, therefore God is not unjust when he doth appoint them unto destruction. Secondly, from the end which he propoundeth to himself of his own counsel, namely, the declaration of his own power and justice, to the praise of his name. Now that cannot be unjust which is done of God to so good an end, if withal it be considered that God's glory is the chiefest good thing, and that he hath an absolute right in all his creatures, to dispose of them as he thinks best for his own glory. Tim. But how fitly doth Paul gather a general 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 sin, and God is glorified in the destruction of every one of them: therefore if God dealt justly in reprobating Pharaoh upon these grounds, he is also just 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 Egypt & signifieth an avenger, 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 every thing that is written, but more especially the holy writings of Moses, and yet more particularly the book of Exodus, and therein this one sentence. And further by Scripture we may understand 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 every clause and sentence of holy Scripture must be spoken of, and heard and used with all religious reverence & firm belief. The reason hereof 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 use is to be made of this point? Sil. It reproves such as fail in excess of reverence to the Scriptures, ascribing divine force to the Letters and Syllables pronounced, as if God had enclosed his virtue in them, which is a mere enchantment and sorcery. Secondly, such as fail in defect and want of reverence, receiving Gods words as the word of a man, profanely denying authority and obedience to them. Thirdly, it warns us in the hearing of the word, to remember that we have to do with God, whosoever be the Instruments to deliver this unto us, Acts 10, 33. Tim. What other doctrine will arise from this Preface? Silas. That the doctrine of reprobation, aught by the Doctrine. Ministers of God to be taught unto the Church, but warily and with circumspection, as the minds of the people be not estranged from God by the rash handling of it. For the doctrine of reprobation, is a part of the holy Reason. Scripture, and is revealed therein, therefore it belongeth to us, to take knowledge of it, Deut. 29, 29. Also this doctrine is profitable and necessary to be known: for it serveth well to commend God's mercy toward the elect, and to increase their thankfulness, finee they know that he freely elected them to life, 〈◊〉 they were no less corrupt and miserable, than those whom he refused. Also it teacheth all men to judge and speak aright of God, to wit, that he hath absolute power over men to appoint them to what ends it pleaseth him, without any unrighteousness 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 every particular sentence therein, is to be accounted the word of God. Lastly, it confutes such papists as say, that the Scriptures be mute and dumb: for God speaketh in them, it is a speaking judge. Let Christ judge (saith Augustine) and the Apostles with him, for in them Christ speaks. Tim. What are we to learn 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 means that counsel is fulfilled. Thirdly, the utmost end of this decree of God. Tim. How is the first gathered from this Text? Sil. Because it is said [I,] that is, I God have stirred thee up, also that God hated Esau, verse 13. and that God prepareth vessels to wrath, verse 22. Add hereunto 1. Thess. 5, 10. Tim. What profit of this? Sil. First, it confutes such as will not have reprobation depend upon the will of God, but upon the works and will of men. Secondly, such as affirm that there is no decree of reprobation at all. Sil. But if God for his will sake reprobate men, is he not herein unjust? Silas. No, because between the decree of his reprobation, and the execution of it, there always goes the sin of the party, as the meritorious cause of their destruction. Also God refuseth for most holy ends: and lastly, his will is the rule of righteousness. Tim. What is meant by the stirring up of Pharaob? Silas. It contains those degrees and means, by the which Gods counsel was performed upon Pharaoh. The degrees be these: First, that he was created of God just in Adam, but in him suffered to fall. Secondly, that God had advanced him to the kingdom. Thirdly that amids the great plagues of Egypt, he preserved him alive when others were destroyed, Exod. 9, 15. Fourthly, that GOD withdrew grace from him that he could not profit by those wonderful plagues. Fiftly, that by a secret but just judgement, he inclined his will to rebel against his justice, yet without infusing or putting into him any motion of sin, for God tempts no man to evil, james 1. Sixtly, that for his former wickedness and malice, he was delivered up to Satan, and his own lusts to be more obdurated; which God did as a most just judge, executing wrath for former sins. Tim. What doth all this concern the counsel of reprobation? Sil. Very much, because all these are so many consequents which follow upon the decree of reprobation, & therefore strongly prove it. For if God had chosen him, he could not have continued in his natural blindness and corruption, but must have had his heart mollified & changed, as jacob and Paul had. Tim. What is the end of God's decree of reprobation in Pharaoh and others? Silas. The manifestation of his power in their just destruction to the praise and honour of his name, that fierce and mighty Kings could not stand, but fell before him, rebelling against him. Tim. What use of this? Silas. It serves to move us to honour God in all his As Pharaoh omitted nothing which might be for his own destruction, so God left nothing undone which might be for his correction, 〈◊〉. judgements and works whatsoever: withal, we may learn from this example, that God's invitation of sinners to repentance, by benefits or corrections is not of efficacy, saving in the elect alone. For there lacked not bounty in blessing, and lenity in forbearing and differing punishment, yet they being not elect, it no whit availed them to amendment. DIAL. XI. Verse 18. Therefore he hath mercy on whom he will, and whom he will he hardeneth. Tim. WHat is the sum of this Text? Silas. A conclusion of the Apostles answer, unto the objection of God's unrighteousness. He had proved by testimony of Scripture, that though of lost mankind God choose whom he will, yet he is not unjust; upon this reason, that in his election & reprobation, he useth his absolute right over his Creature, which is, to show or not to show mercy as he will, this, he had proved by twofold 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 concerns the Reprobate. Tim. What is meant by [he?] Silas. God himself: of whom in verse 16. God showeth mercy, and verse 17. That my power may be showed, etc. Tim. What is meant by Mercy? Silas. Both his decreed mercy, and his active mercy, Interpretation. even the whole work of God, touching his election, calling, justifying, sanctifying them; their perseverance 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 God's mercy, touching the saving Doctrine. of the elect, rests wholly in himself, even in his own good will and pleasure. This appeareth by plain Reason. testimony of Scripture: and first concerning election, we have Ephes. 1, 4, 5. where it is thus written, He predestinated us according to the good pleasure of his will. And secondly touching calling, Math. 11, 25, 26. Even so (O Father) because so it pleased thee. 2 Tim. 1, 9 who hath called us according to his purpose and grace. Thirdly of justification, Rom. 3, 21. We are freely justified by his grace. Fourthly, of Sanctification, james 1, 18. Of his own will begat he us. And lastly of glorification, Rom. 6, 23. Eternal life is the gift of God. Finally, the whole work of man's salvation, depends wholly upon the good will of God, as appeareth by Ephes. 1, 11. He worketh all things after the counsel of his will? Tim. What use of this Doctrine? Silas. First, it instructeth us, that the mercy of God is arbitrary, so as he may show it or not show it, as he pleaseth. Also it teacheth, that the right that God hath over men, is absolute and independent: so as if he will show mercy to elect and call some which were as corrupt (as those which he giveth over to be hardened in sin,) as it may and doth greatly commend his goodness, so it doth in no wise prove him to be unjust, because in mercy which is undue there can be no injustice. Lastly, it teacheth that our mercy which we exercise towards men, must not respect their own deservings and merits, but be free, after the example of the Samaritan, Luke 11. The reason hereof is, because we are commanded to be merciful, as God is merciful, Luke 6. 36. also the man Christ showed mercy freely, for he prayed for his enemies, Luke 23. 34. So did Steven, Acts 7. also Paul, Rom. 9 1. 2. Yet this letteth not, but that we ought to deal kindly to such as have been kind to us, and to pity them that have had mercy on us, so as it be for the Lords sake, and not for our own sake. Tim. Come now unto the second part of this text, and tell us what is meant by haraning? Silas. here the consequent is put for the antecedent, hardening the consequent of reprobation upon which it depends, and also for the means, by which that decree is effected. That this is the meaning, is apparent by the opposition of hardness to mercy, which plainly shows that the one word is taken as largely as the other; that as mercy contains election, with all the degrees and means by which the elect are brought to glory; so hardness contains reprobation, and all the means by which the reprobate are brought to destruction. Tim. In what sense is it said here of [God] that he hardened Pharaoh? Silas. Not by infusing of hardness nor yet by bare permission, not yet by his long suffering and patience. But Pharaoh 〈◊〉 〈◊〉 libero arbitrio, Deus induravit Pharaonem 〈◊〉 〈◊〉. Aug. two ways, partly by forsaking his creature withdrawing his grace, as it is said, Indurat quos non emollit, and as the sun freezeth the water not by adding coldness to it, but by keeping back his heat, so is God a deficient cause of hardness, but not an efficient. Secondly, by his just judgement, punishing former sins with hardness, which is a just thing with God, to punish sin with sin: Satan hardeneth as a malicious author, man hardeneth himself as a voluntary instrument, God hardeneth as a most righteous judge and avenger. Tim. What is the doctrine from henee? Silas. That a hardened heart is a sign of a reprobate, which must not be understood neither of natural hardness, which is common to elect and reprobate; nor yet of actual hardness being felt, which may be and is in the regenerate, as in the Apostles and in the godly jews: but of habitual hardness being total and final, which befalleth none but castaways, when it is without feeling, and perpetual to the end of ones life. Tim. What is the note to know this hardness which is peculiar to reprobates? Silas. There be three special tokens of it; first, obstinate disobedience to the word and warnings of GOD, when the will of God being known, is resisted by disobedience, and not in one but in many things, and that constantly from time to time. Secondly, senseless security when such disobedient sinners are neither moved with the benefits nor corrections whereby they are called to repen tance, nor yet alured by promises, nor terrified by threatenings, having hearts like brawn, or an adamant and iron. Thirdly, desperate obstinacy, when after all means used of God, by his word of justice and mercy, instead of being better and better, sinners grow worse and worse, more careless to please God and keep his commeandements, and more froward in their behaviour toward God and man. Tim. What is the use of this doctrine? Silas. First, it affords comfort to all soft and melting hearts, which by the word and judgements of God, are moved to relent and turn from their sins unto God, by true and serious repentance, such are no reprobates. Secondly, it teacheth the miserable condition of all such men as have stony and brawny hearts, they be in a fearful condition, and had need to look to it betimes. Thirdly, it admonisheth all men to beware of and strive against hardness of heart, whereunto the nearer they are, the nearer they are to reprobation, and therefore let every man examine himself, and with all diligence use all means to soften their own hearts. See Dialogue on Chap. 2. verse 4, 5. DIAL. XII. Verse 19, 20, 21. Thou wilt then say unto me, why doth he yet complain for who hath resisted his will? But o man who art thou which pleadest against God? Shall the thing form say to him that form it, why hast thou made me thus, & c.? Tim. WHat doth this text contain? Silas. A new objection against predestination, with an answer to it. The first objection was touching God's unfaithfulness, if he did reject the jews to whom he had promised to be their God. The second was of injustice, if he should elect some and not other some, without respect of any worthiness or unworthiness in themselves. Now in this our text they charge God with cruelty and extreme rigour. For if God harden whom he will, and after punish them for that hardness, this seems unto carnal reason to be cruelty. This objection is fortified and backed by two reasons closely couched in this text. The first is this: It were cruelty in God to be revenged on that hardness which himself 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 he do, it seemeth to man's reason to be all one, as if a man should bind his servant, and after beat him because he did not his work, or as if a Magistrate should bid a prisoner break the jail, and yet hang him when he hath done. The other reason is this: that God must be accounted cruel, if he should punish that which men cannot resist and avoid: but the omnipotent will of God whereby reprobates are hardened, cannot be resisted, therefore the hardened without cruelty cannot be reprehended and punished. Tim. What are we to learn for our instruction from this objection, or first part of our Text? Silas. That the will of God cannot be withstood and The will of God cannot be resisted, because it is most mighty, yet it is by no means unjust, but most upright. Amb. Origen. made void. The reason hereof is, because God being himself almighty, there is nothing to cross and hinder what he willeth. Tim. Yet Steven accuseth the jews, Acts, 7. that they resisted the will of God, so do the Prophets blame the jews of brazen faces, iron sinews, stiffnecked untamenesse. Silas. True: the will of God is daily resisted, to wit; his revealed will, his will manifested in his word and works. But our text speaketh of the secret and hidden will of God. (De voluntate bene placiti, non signi,) as Schoolmen write and distinguish. Tim. What use is to be made of this instruction? Silas. It affords matter of singular comfort to all the godly, who being assured by true faith and the fruits thereof, of the good will of God from everlasting may surely resolve that do Satan, or sin, or the world what they can against them, yet shall they never perish, 〈◊〉 God's will cannot be resisted. Tim. What other instruction are we to draw out of the 19 verse? Silas. That man's reason corrupted, doth draw or gather false conclusions out of true propositions, an example here of we have in this text. For it is true that God hardeneth whom he will, and that his will cannot be resisted, but hereof it follows not that he may not justly complain of and punish obstinate sinners, which set and willingly settle themselves in a course of disobedience. Again, as it is true that we are freely justified by faith alone, but hereof it will not follow that we need not do good works, as Papists blindly and badly collect. Also because in some Churches the Ministry or liturgy may be faulty, we ought not therefore to conclude that we may not live in such Churches where such defections be not amended, as if any would affirm 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 objection? Silas. First, there is a falsity or error herein, that they put the secret will of God for the cause of perishing unto the reprobate, whereas none of them are destroyed but for the contempt of the known & manifest will of God. Secondly, though there be a necessity that they be hardened, on whom God will show no mercy, yet no reprobate is hardened against his own will; for they are so far from avoiding the hardness of their own hearts, as that they rather contract it by their own voluntary faults, as Pharaoh did, and as the obstinate jews did also, john 8, 44. Tim. What use is to be made of this last instruction? Sil. That we must diligently beware how we confer with man's unreformed reason in the matter of God's eternal predestination, because thereby we shall be carried into infinite errors and blasphemies against God. Our duty therefore is with meekness and reverence to stoop 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 conceive, Luke, 2, 51. Tim. Come we now to the answer of the Apostle to the former objection, and tell us how he proceedeth? Silas. First, by his Apostolical authority he beateth down the malapertness of man in disputing with God, and this he performs by comparing the exceeding infirmity of man the creature, with the high majesty of God his Creator. (O man who art thou that pleadest against God?) Tim. What is meant here by pleading? Silas. A saucy over-bold questioning with God, to call him, his decrees, and doings, unto our account or examination. Tim. What is the instruction out of these words? Silas. That it is a great impudence for any man to subject the deep counsels of God to the blind, poor, and beggarly reason of man. This is proved first by Deut. 29. 29. where it is written, that secret things belong to God, and proverbs, He that searcheth the glory, shall be confounded with the majesty: also Esay 6, 2. the Cherubins covering their faces before the throne of God, teach us this modesty, that we should not pry into that which God will have kept secret from us. This doctrine may be set forth by the comparison of a weak eye unable to look on the sun in his beauty and strength; or of a simple or ignorant Boor, presuming to sift and scan the important affairs of Princes and States: even such madness is it in silly man, to reason and strive against God, thinking to bring his actions and decrees under our controlment and censure: as if all without our reach ought to be rejected. Tim. What profit is to be made of this instruction? Silas. First, it serves justly to reprove the audacious wickedness of such men as are too busy to examine God and his ways; why he made the world no sooner, what he did, and where he was before the world; why he made them men and women; why he made some poor, and not all rich; why he would not choose and save all; why he suffered Adam to fall, sithence he might have kept him from sin, etc. Such persons little consider how easy a thing it is, for that infinite majesty to confound these curious fools, with his very beck. Secondly, the godly are here to be exhorted to bridle this wickedness in themselves by a due meditation of God's infinite greatness, compared with their own most pitiful smallness, being in respect of him, not so much as a drop of water in respect of the whole sea, or as a little dim candle to the light of the sun. How small a portion of that incomprehensible wisdom do we see? This therefore will be our wisdom to labour in all sincerity and humbly, to know, believe, and do, that which we by his word shall perceive to belong to us. DIAL. XIII. Verses 20, 21. Shall the thing form say to him that form it, why hast thou made me thus? Hath not the Potter power over the clay to make of the same lump, one vessel to honour and another to dishonour? Tim. WHat doth this text contain? Silas. The real answer of Paul to the thing objected, to wit; cruelty in God, if for his very will sake, he should choose some to life, and harden others. The former answer was personal, beating down the presumption of such men as would call the works of God to account; now he satisfieth the very matter objected. Tim. What is the sum of this real answer, which Paul makes to the thing itself? Silas. Thus much, that though God show mercy where he will, and show no mercy where he 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 over his creature, to dispose of it as pleaseth him, himself being the supreme cause of all, and independent, all other things rather depending on his pleasure. Tim. In what manner or form is this set down 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 find fault with the Potter (howsoever he make it, because he hath full power over the clay, to make what he will with it;) so God hath absolute power over men to dispose of them as he liketh, either to death or life, and therefore he cannot be charged with cruelty, though he reject and cast off some for his mere pleasure sake. This comparison our Apostle borroweth from other places of Scripture, as namely from Esay, 45. 9 and jere. 18. 1. 2, 3. Tim. Doth this comparison hold in all things, doth God & man agree in every 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 hands, God made man of nothing. Secondly, man hath understanding and will, the clay hath not so much as any 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 follow, it is sufficient to hold 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 lump, so all men are made out of one mass, whether we consider men in the estate of their creation or corruption, yet the Original & 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 over men, is as great as any potter can have over the pot, yea, and much greater without comparison. Thirdly, the pot (if it could speak) 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 form soever the pot be made, taketh nothing from it, so neither doth God take any thing from man, what end soever he appoint him unto. Man was beholden to God for whatsoever he is or hath, but man gave nothing to God. Tim. To what scope and mark doth this similitude tend? Silas. Not only to check such as repine at God's eternal decree of election and reprobation, but to clear this decree from all suspicion of cruelty and tyranny; because as his mercy is arbitrary, so his right in, and power over his creatures, is absolute. Tim. Now tell us what instruction we are to learn from this latter end of the 20. verse? Silas. That it is not lawful for men to contend or strive with God about-any thing, which he decreeth before all times, or which he doth in time. Tim. How may this doctrine be 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 form, or to such a vile use) much more are men to be satisfied with the will of their creator without repining or reasoning against it: if it be an unworthy and unreasonable thing for the pot to question with his Former, much more unmeet is it that man should question with his Maker. Tim. What may be the reason of this doctrine? Silas. First, because God himself being most just, his will is the highest and most perfect rule of all righteousness; insomuch that whatsoever it be that is once known to be willed of God, must without all question and dispute be held for most upright and just, and cannot be but a most grievour sin to quarrel with him, or to answer him again. Tim. What use is to be made of this first doctrine? Silas. First, it serveth to stop the mouths of all such as cavil at the doctrine of Gods most free predestination, whereas God expressly faith that he showeth mercy where he will, and showeth not mercy where he will not: these wicked men contend with God, and charge him to be cruel and tyrannical, when they hear it taught out of Scripture, that for his mere will sake GOD doth reprobate some, forgetting themselves to be unmatches with God, & pulling upon themselves worthily that woe threatened to things form which strive with their Former. Esay 54. 9 Secondly, from hence are reproved such as mislike any of God's works, as their own estate or condition of life, or of the weather, or such like works of God; as they which suppose and stick not to speak that it had been better for them that they had been made rich, or of more strength etc. what is this, but for the thing form to pick quarrel or prescribe laws to the maker. Thirdly, here is a warning unto all the children of God, to hold themselves content in all things, with that which pleaseth God, do it never so much exceed their reason, or cross their affections; adoring with reverence and humility such judgements of his, as they are not able to conceive the true causes; after the example of job, chap. 1. and of David, 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 over Esay 45 〈◊〉. men (as touching their final ends,) is absolute and undependant, Psal. 135. 6. without any respect at all to any thing, or merit Exodus 39, 7. in man good or bad, either to their sin actual or original; job. 12, 10. or to these holiness, faith, and good works. For albeit Duke 12, 5. it is most true that good works are loved of God, and Ephe. 1, 11. freely rewarded in heaven; and there are never any condemned in hell, but for their sins, either of birth (as in Infants) or of life too (as in men of years:) which is enough to clear God of injustice and cruelty, that he never executes any justice upon his creature, but for his foregoing iniquities: yet the Apostle when he looks back to the high and sovereign cause of God's decree touching men's final estate: he setteth down none other but the absolute power and will of God, that he may appoint of every man as he pleaseth, for God doth whatsoever he pleaseth, both in heaven and earth. Tim. How may this doctrine be gathered from this text? Silas. The very text giveth power to the Potter, to put upon the pot what form and use he will, with as good yea and much better reason it standeth, that the like power be ascribed unto God; the reason is, because there is no proportion between God and a Potter, who is by infinite degrees, inferior to God. Secondly, the Potter hath the clay made to his hands, but God's hand made all men; and therefore his right over men is far greater than can be the Potters over the Pot which is only form, and not created by him. For as touching God, his right is such and so absolute, that he might have made man, or not have made him, having made him upright, he might have brought him to nothing, as he made him of nothing; and all being corrupt in Adam he might have reprobated and refused all without any wrong, nay most justly: concerning all which, none could have controlled him: sithence he did all this not of any necessity of his nature, but out of the liberty of his will, and absoluteness of his power; which as it is unsistable, so it is uncontrollable by flesh & blood, yea by any creature in earth or in heaven; the greatest men are under another, God at least is above them, but God is supreme, and hath none above him. Tim. But what difference is then betwixt God, and such other tire annicall rulers, as for their pleasure sake destroy their subjects, as the Muscovians, the Turks, etc. Silas. Yes, there is great difference; first, these Princes made not their subjects. Secondly, their power is limited by law, and conscience or religion; they be set up by God, and must reign for God. Thirdly, being sinful men their lust and desire is sinful, whereas Gods will is pure. Lastly, tyrants respect wicked ends, to satisfy their savage cruelty; whereas God's purpose in saving or destroying, respects the praise of his 〈◊〉 and mercy, most holy and good ends. Tim. Tell us what use we are to make of this doctrine? Silas. First, it reproves such as make God's decree of reprobation, to depend upon God's fort seeing sin in men. Tim. What reasons have we against this? Silas. First a plain text, verse 9 and 15. Secondly, 〈◊〉 abridgeth the absolute will and power of God, and subiecteth his will to men's merits. Thirdly, than all mon being sinners by nature, must needs be 〈◊〉 and cast away. Fourthly, than had there been an cause to object injustice to God: for every one will confess it just, to reprobate for original sin foreseen, but without respect of unworthiness to do it, argueth iniquity. Tim. What other use of this doctrine? Silas. It serves to teach all men patience in 〈◊〉, and thankfulness in prosperity; for seeing all which happeneth, dependeth on God's will, it is reason to be patient, if ought fall out not well, and thankful 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. Again, the similitude of a pot doth warn us of our 〈◊〉 and brittle estate, howsoever strong we soeme to be, yet we are broken asunder very quickly; even as a pot is so one quashed, so is man as an earthen vessel; which consideration should serve to work both humility, seeing we are so feeble and mortal; and watchfulness also, seeing we know not when the pot will break, at what hour the thief will come, death being ever at our elbows, and the time as uncertain as the thing is certain. DIAL. XIIII. Verse 22. What and if God would to show his wrath, and to make his power known, 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 something 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 object against him?) Tim. Tell us now the drife and purpose of this text? Silas. The purpose is to clear the counsel of God's reprobation from all tyranny, by rehearsing the true causes & Scope. reasons why God electeth some, and rejecteth others, all being equal both by creation, and corruption of nature: this is the argument; Whosoever hath absolute right, will Sum. do nothing but upon good causes and reasons, can be no tyrant. Such an one is God (our celestial Potter,) therefore he is not guilty of injustice or cruelty, though he appoint some to glory, and others to punishment eternally; for all his ends be as righteous, as his power is sovereign. Tim. Declare unto us these final causes in respect of the reprobate. Silas. There be three mentioned in this Text. First, to show his wrath against their sins. Secondly, to make known his power by breaking them, not withstanding their obstinacy against him. Thirdly, the abuse of his long suffering and lenity. Upon these grounds, and for these ends God rejecteth some, and is avenged on them. Therefore his dealing is not tyrannical, but most just. Tim. Expound the words, and first tell us what is meant here by wrath? Silas. First, God's just displeasure conceived against the Interpretation. reprobate for sin. Secondly, the pain or vengeance due thereunto. Tim. What meaneth this, to show wrath? Sil. First, to ordain them to this punishment. Secondly, in due time to inflict it upon them most justly. Tim. What doctrine 〈◊〉 from 〈◊〉? Silas. That God is most justly offended with the reprobate Doctrine. for sin, and will most severely revenge it in them. The reason hereof is, because sin is 〈◊〉 to the Reason. nature of God. Secondly, it is the office of divine justice to take vengeance on sin, else in vain were God called the judge of the world, Gen. 18, Rom. 3. Tim. What use are Christians to make of this doctrine? Use. Silas. First, it strengthens our Faith concerning the righteousness of God. For sithence he neither punisheth the wicked, nor ever meant to do it but in regard of their sins deserving it, we are therefore to believe him to be righteous, whatsoever corrupt reason object against it. Secondly, it stirreth up to repentance, and to hatred of sin, because God so abhorreth it, that he will eternally plague it even in his own and most noble creature, Act 17, 30. Thirdly, it should move all to dread the fearful justice of God: if Beasts dread the roaring of a Lion, Amos 〈◊〉. 4. how much should flesh dread that just and terrible God? Tim. What is the second end or final cause, why God rejecteth and destroyeth some? Silas. To make his power known, which is a thing most just, that God should declare and manifest his power to his own praise and glory. Tim. But how is God's power shown upon the Reprobate? Silas. Herein, that howsoever they be many and of great might, yet God is mightier than they, being able to put them down, and throw them to destruction; which turneth as to the praise of his justice, so of his power treading down all things which resist it, as it is written; All the adversaries es of jehovah shall perish, & none shall stand before him when he is angry, 1 Sam. 2, 10. Psa. 37. And Now is the Axe laid, etc. Mat. 3, 10. Tim. What is the doctrine which ariseth from hence? Silas. This: that the utmost end of reprobation is the manifestation of God's power: and not simply the destruction of the Reprobate, which is the nearest end in respect of the men themselves, and is no further respected of God, then as it tends to the declaration of his power and justice. The reason of this doctrine is, because else in vain had God created the world, if it had not been to manifest his glorious properties, whereof his power is one. Secondly, it was his will by this means to show forth his power, and why might he not? Tim. What use of this Doctrine? Silas. First, God's Children must in the ruin of the reprobate, find cause to magnify God. As Moses and Mirian did praise God, Exod. 15. for the temporal calamity of Pharaoh and his host in the red Sea: so the godly must praise him much more for the eternal destruction of the Reprobate in hell: insomuch as out of it he worketh his own praise, revel. 11, 17, 18. Secondly God being stronger than man, he is more to be feared then all men. This reproves the fearful, and justifieth God's judgements against them, and it comforteth the faithful, to consider that they have such a strong patron to uphold them, and put down 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 he might strike them dead. Tim. What is the Doctrine from hence? Silas. That God is very patient (not only towards his Children, 2 Pet. 3.) but even towards his very enemies, Acts 13. Psal. 103. The reason hereof, is, to give them space of repentance, and to take all excuse from them, il they be obstinate, Rome 2, 4, 5. & Rom. 3. Tim. Show us what use we are to make of this point? Sil. God's Ministers and Children must by the example of their Father learn patience towards those that be evil, 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 be done upon them: but if they grow more obstinate by our lenity, then obey that in Math. 7, 7. Tim. What other doctrine from hence? Silas. It is a fearful mark of a reprobate always to abuse God's patience, to the hardening of themselves in their evils; because none but they do it: as none but God's children can profit by it to amendment of life. Tim. What use of this point? Silas. It serves for a trial and examination of ourselves, whether we be our of the rank of reprobates, namely, if we find that we have profited by the patience and long sufferance of God towards us, to the reformation of our ways: also it serves for terror unto such as are not made the better by the patience of God towards them. And lastly, it serves for comfort to such as are bettered by his long-suffering and kindness, thereby learning more to fear the offending of such a gracious God. This is a good token, and very comfortable. Tim. Show us why reprobates are called vessels of wrath? Silas. Vessels they are called in respect of God's preordination and creation. He foreappointed and made them to some special use, (as vessels be) even to the setting forth of his power and justice, as was said before. (Vessels of wrath) in regard of their own sins, whereby they corrupted and made themselves 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 rejecting them; creating them in time, permitting them to fall in Adam, and justly hardening them for resisting his will. Secondly, by Satan, soliciting them to sin and inspiring into them sinful motions, obdurating them also in sinful courses. Lastly, by themselves in regard of their natural corruption and voluntary depravation, following the lusts of their ignorance with greediness. Thus in regard of creation, and the end to the which they are ordained, reprobates are prepared of God; as also in regard of sin (as it is a means to bring them to that end:) but respecting sin (as it is sin) which they bring of their own, so they are prepared by themselves, and by Satan. Note that it is good divinity taught from God, by the pen of the Apostle Paul, in plain express terms, that there be some men which be vessels of wrath and prepared to destruction; & that they know no divinity, which deny this upon pretence, lest God be found unjust and tyrannical. 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 sense; men may not labour to be wiser than God, nor think to defend God's justice by a lie. Such be miserable patrons of God and his righteousness. Bonum non indiget malo, nor truth hath no need of falsehood to prop and support it. DIAL. XIII. Verse 23. And that be might declare the riches of his glory upon the Vessels of mercy, which he hath prepared unto glory. Tim. WHat is the drift and purpose of this Text? Silas. To illustrate or set forth the end of Scope. God's counsel touching the reprobate (which is, the manifestation of justice and power in their deserved destruction) by the contrary end, touching his counsel of election, which is twofold. First, God's own glory, (this is the utmost end.) Secondly, the eternal glory and happiness of the elect, (this is the nearest end.) Tim. Tell us 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 known to all 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 he shows himself glorious, see Ephe. 3 16. and by the riches of his glory, is meant his unmeasurable and marvelous great mercy: see the like, Rom. 2, 4. Ephes. 1, 3, 8. Tim. Who are meant here by the [vessels of his mercy?] Silas Elect men and women ordained to obtain salvation in heaven, 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 special uses; for God makes nothing in vain: if reprobates be for use, much rather the elect. Tim. What use of this point? Silas. It warns us that whatsoever we are or have, Use. we hold it of God, and are to refer it to him, even as vessels are what they are by the will of the Potter, and serve to his pleasure. Tim. What is the next doctrine? Sil. That not man's merit but God's mercy, puts a difference 2. Doctrine. between vessel and vessel, 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 be deserved. Tim. What use to be made of this point? Silas. It admonisheth Gods children that they have nothing Use. whereof to glory in themselves, seeing all they are or have flows from free and undue mercy. Therefore let them that will rejoice, rejoice in this, that they know God to be merciful, jerc. 9 Whereas God calleth, justifieth, etc. he showeth not thereby what we deserve, but how good and merciful himself is. Tim. What other doctrine from hence? Silas. That the praise of God's glorious mercy is the 3. Doctrine. furthest and chiefest end why he electeth and chooseth some. This doctrine may be proved by plain text of Scripture, as Prover. 16, 4. Rom. 11, 36. Ephe. 1, 12. to the praise of his glory. The reason of this doctrine is, because there can be no higher or further end of his own decree, than his own praise. It is just and equal that he do seek glory unto himself by his creatures. Tim. What use is to be made of this doctrine? Silas. It stops the mouths of such as are ready to accuse Use. the decrees of God to be unjust, whereas they tend unto most righteous ends, as they be the decrees of a most righteous God. Secondly, it warneth us to make the glory of God the utmost end of our counsels and actions, even as God hath propounded it to himself for the scope of his own counsels, 1. Cor. 10, 31. Col. 3, 17. 1. Tim. 4, 5. Tim. May not yet some other doctrine be drawn from the former part of this verse? Sil. Yes, this: That the mercy which God shows the elect, is not common and ordinary, but exceeding abundant 4. Doctrine. and plentiful: for to forgive them so many sins, Reason. to deliver them from so great wrath, to fulfil them with such exceeding graces, to call them to such exceeding and endless joys, to give them his own Son to purchase all this, and to do all this most freely (passing by others no worse than themselves) shows his mercy and goodness to be exceeding rich and glorious towards the chosen. Tim. What use of this point? Use. Silas. It affords an exhortation to the godly, to enlarge their hearts unto all possible love and thankfulness towards this merciful God, with continual and great care to glorify him by our obedience unto his word. Thus far of the first end. Tim. What is the second end of election? Silas. The glory of the elect: by glory here is not only Interpretation. meant the glorious and blessed estate of the Saints in heaven, but all the means also which brings them thither, as Calling, Faith, Righteousness, Sanctification, etc. and finally, the whole work of their Redemption. Tim. In what sense is it said [That God prepareth unto Glory?] 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 ways. First by eternal predestination. Secondly, by an innocent creation. Thirdly, by an effectual restoration, restoring them by Christ unto their lost Image. Tim. Speaking of the reprobate he saith of them passively (prepared) but of the vessels of mercy (he prepared,) what are we to learn from this difference of the phrase? Silas. That the reprobates bring something of their own to further their destruction (to wit, corruption of nature, and the fruits thereof,) whereas the elect having from God alone, whatsoever good belongs to their salvation, they also have from God both the end, and all the means, both grace, justice, and glory. The reprobate in respect of nature and end, are prepared of God; but pravity and naughtiness they have from Satan and themselves. Tim. What is the doctrine from these latter words? 5. Doctrine. Silas. That God hath unseparably joined the salvation Reason. of the elect, with the praise of his own glory. The reason hereof is, to make his own goodness more renowned, and the elect more grateful and obedient; for all men being alike sinful by nature, if he would have condemned all, it had been but just; therefore the more was his mercy, that he would save some, whom he might have worthily refused. Tim. What use hereof? Use. Silas. To assure the elect of their own salvation, which they cannot miss off, since God will not lose the glory of his grace. Secondly, to stir up themselves to more joyfulness, by considering the gracious end of his counsel toward them, compared with the fearful end of others; this is more effectual to move the godly to laud God, then if all men had been ordained to glory. Tim. What other thing are we to learn from these last words? Silas. That the elect in themselves are no whit better 6. Doctrine. than others; for in that they must be prepared, it shows Reason. that of themselves they are not apt. Again, this overthrows Use. the doctrine of free will and merit; for if God must needs prepare us, where is our power to do any good, or what place for our own deservings, seeing we have nothing but what we do receive? Lastly, this doth greatly extol God's goodness towards the chosen, in that not only God gives them eternal glory, but prepareth them for it, to make them meet inheritors. He prepareth heaven for the elect, and the elect for heaven; yea and preserves them to it also by his power through faith. To him be praise and glory for ever. DIAL. XV. Verse 24. Even us whom he hath called, not of the jews only, but of the Gentiles also? Tim. WHat is it that the Apostle performs in this Text? Silas. After the doctrine of predestination, he now 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 jews and Gentiles, teaching that in both these Nations such as were predestinated to life, are called to Christ, yet more Gentiles than jews, the rest remaining in their hardness: all which, he proveth 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 having proved, that GOD doth most freely elect some and not others, because of his own will, hereof question might be moved, how we might know who are elected? Whereunto the Apostle secretly answereth, that election is manifested in our vocation unto Christ by the Gospel. Calling is the manifestation and evidence of election. Tim. Give us now the sum of this Verse? Silas. Thus much it is; whosoever he be (jew or Gentile) Sum. that is called of God, and obeyeth the caller thereby he knoweth and declareth himself to be an elect person, even a vessel of mercy prepared unto glory. Tim. What be the parts of this Verse? Silas. Two: First, it mentioneth the true sign of election, namely, our Calling. Secondly, who they be to whom this calling appertains (not the jews only, but the Gentiles also.) Tim. What is meant by Calling? Silas. Not a general outward calling, but an inward Interpretation. and especial calling, according to purpose of election, as Rom. 8, 28, 29, 30. Tim. What is that you term a general calling? Silas. A bare invitation or inciting unto Christ, by the preaching of the word sounding in the ear, which draweth men no further then to the knowledge & profession of Christ, and at utmost to a slight reformation of life, without any sound renewing of the heart, as in Herod, 〈◊〉, Simon Magus, etc. Tim. What is a special calling? Silas. The drawing of the elect unto true faith in Christ, by the mighty work of the Spirit in the heart, which both enlighteneth the mind distinctly to know the doctrine of salvation, as it is taught in holy Scripture, and boweth the will to embrace 〈◊〉 readily, joyfully, and to begin to obey it unfeignedly, Ephe. 1. Tim. Why do ye think that this calling is meant here, rather than the former? Silas. Because the Apostle searching for a true testimony of election, most needs mean that inward calling which is wrought by the Spirit effectually; seeing this is proper to the elect, being a certain and necessary fruit of election. Whereas the outward calling which is by the word only without inward saving 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 effectual calling unto Christ by the spirit, is unto the children of God, a sure 〈◊〉 of their election. Tim. How may it appear that this doctrine doth arise from hence? Sil. Thus, Paul had mentioned, verse 32. [vessels of mercy,] now plainly by way of exposition 〈◊〉 us who they be, (even us who are called,) by our calling then we are to judge of our election, whether we be vessels prepared unto glory or no. Tim. Prove this doctrine by authority of Scripture, and strength of reason. Sil. First, it may be proved 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, roots and fruits. Secondly, reason proveth it: for seeing God effectually calleth all whom he, eternally predestinateth, and none others; therefore calling must 〈◊〉 be a manifestation of predestination to glory. Secondly, 2. Reason. if the Gospel be the 〈◊〉 of God's gracious purpose for the saving of the elect by Christ, 2. Ti, 1, 〈◊〉. Therefore to have this grace offered by the Gospel and truly to receive it by an effectual calling of the spirit, must needs be an evidence and declaration of the good will and purpose of God towards a man. Thirdly, the end of a true calling is to bring us unto faith, which is an infallible note of election, Titus, 1, 1. Similitudes. Acts, 14. john, 3. Lastly, this doctrine may be set forth by 〈◊〉, for as the sap within the Tree is known by the fruit without, & a man's secret thought is manifested by his voice, and the Sun is discerned to be lightsome by the beams, so the decree of election is in itself secret, but is opened by a true calling, which is as it were the beams, the fruit, the manifestation of God's counsel towards the elect. Tim. What is the use of this Doctrine? Silas. First, it confutes the 〈◊〉, who teach that no Uses. man can ordinarily be assured of his salvation, but by extraordinary revelations. Secondly, it reproves such as seek the certainty of their election by diving deeply into the secret counsel of God, as if they could know his mind, which is not to be known but by the effects of it. Thirdly, it checks such as rashly censure the doctrine of predestination as if it drive men to despair, because men can never find the secret will of God; whereas a special vocation is a mean whereby to understand it. Fourthly, it reproves such as say predestination cannot be known, and therefore ought not to be 〈◊〉 whereas our calling is as it were a hand to lead us to the very secret place of God. Fiftly, this Doctrine serveth to admonish all the godly (laying aside all other means) when they seek for proof of their own election) to go down into their own hearts, to find out that precious work of God's grace in their calling to Christ. Tim. Yea, but this may 〈◊〉 us, for Hypocrites & wicked A doubt. men say they have a calling? And such as have a true calling cannot always discern it. Silas. It is true: therefore there be some few tokens, Solution. by which a saving vocation is to be discerned from that Marks of a calling, which is effectual. which is common. As first, a distinct special knowledge of the word, not confusedly and generally. Secondly, to believe the promises of the Gospel with sincere love to them, and joy in them. Thirdly, to take sound delight in the whole word of God, even the threatenings, reprehensions, & exhortations aswell as consolations. Fourthly, to begin obedience to the Law of God, even from the heart, and throughout in one thing aswell as in 〈◊〉 〈◊〉, though not perfectly. Fiftly, to have a Spirit of discerning, to put difference between the voice of Christ which calleth us to himself, and the voice of strangers, john 10. Sixtly, an earnest desire with constant Prayer, to have other brought to the participation of this heavenly calling, specially such as be under our charge, as family, servants, children, wife, etc. Lastly, to love 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 be added the Prayer of faith, and the testimony of the Spirit of God and ours, Rom. 8, 15, 16, and our 〈◊〉 for our Father's glory guided by knowledge, 2 〈◊〉. 7, 11. Tim. Have 〈◊〉 〈◊〉 her use of 〈◊〉 former doctrine? Sil. Yea, 〈◊〉 for Christian consolation, even to comfort at the heart, all such weary, heavy laden, hungry and thirsty souls, as do covet above all things to be certified of God's love towards them, and to find rest, and perceive the assurance of their own salvation. Let these never fear their own estate, if they can find in truth God's effectual calling to be upon them by these marks (though in a weak measure:) for thereby any of these shall clearly and firmly see their own predestination; which being an unchangeable 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 have the word preached must thankfully 2. Doctrine. receive it. The reason is, because it is the ordinary Reason. means of an effectual calling to bring men to Christ, such as are (Adulti) of years and stature able to hear. Tim. What use hereof? Sil. It shows the wretched estate of estate, Papists, Uses. and profane Atheists, which despise the ministery of the word: also of careless worldlings, which regard not such a blessing. Secondly, it warns such as live under the word preached, to nourish an hope that they are called according to God's purpose, and therefore to labour to get an inward spiritual calling, joined to their common calling. Tim. Have ye yet any other instructions out of the first part of this? Silas. Yea, by Paul's putting himself into the number 3. Doctrine. [Us,] we learn that his own election was certainly known into him, and so it may be, and is to every child of God that lives to years of discretion. Secondly, that by the work of a true calling, the Apostle was assured 4. Doctrine. of his own salvation, therefore not by special revelation only. Thirdly, by his example he ensturcteth us to 5. Doctrine. hope well of the salvation of others that be members of the visible Church. The seasons be, first because they Reasons. have the Sacraments of God's grace, whereby they are set apart and sealed up to God to be his people. Secondly, God inviteth 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 lives they do yield outward obedience to the word. Now charity requireth us to think that all this is done in truth, and therefore to hope well of them, that they belong to God's election; as Paul doth here by speaking in the plural number of others as well as himself. Tim. But what may we think of those Christ ans that are apparently wicked? Silas. Even of such we are not to despair, because we know not what to morrow will bring forth. Also the parable of the vineyard, shows that God calls at all hours, even at the last: and the example of the thief, and Paul, being wicked men, and yet called in the end of their life, instruct us that we must not cast away hope of any how wicked soever they be; none more wicked than such as have been called. Also it is as easy for the infinite power to convert a grievous as a less sinner. Tim. What then, is there no reprobation in the visible Church? none rejected which be in Noah's Ark, in the outward Church? Silas. We may not determine or give final sentence upon any that they are Reprobates, Rom. 14, 10, 11, 12, but leaving secret things to God, who only knoweth who be his, and who be not, 2. Tim. 2, 19 we do so out of charity hope well of all, as yet we hold it for a certain 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. john, 2, 29. Some went out from us, that were not of us. Again, the jews being God's people, it is written of them that they were not all Christ's sheep, nor given unto him of his Father, john, 10, 29. nor were jews within, Rom. 2, 29. nor children of the promise, Rom. 9, 4. nor the children of Abraham, john, 8, 39 Secondly, this truth may be proved by the similitudes of Scripture, which set forth the estate of the visible Church, for it is likened unto a floor having wheat and chaff, Mat. 3, 12. to a drag, net having good fish and bad, Mat. 13, 47. to a field of tars as well as of good Corn, Mat. 13, 24. to a house wherein are vessels of earth and of gold; to Noah's Ark, wherein were unclean beasts, as well as clean. Thirdly, it may be confirmed by examples, as of Esau, Rom. 9 12. and judus, john, 6, 70. who were both reprobates, and yet lived in the visible Church; so of Cain, Ishmael, Saul, D. mas. Lastly, this appears by reason, because Reason. were all elect, all must be saved, which is not true, Mat. 7, 13, Secondly, it opens a gap to security. Thirdly, were all elect, then should all have an effectual calling to Christ, Mat. 13. and 20. We are therefore thus to hold and believe, that the holy and invisible Church consists only of elect and none other: But in the visible Church there be both Goats and Sheep, chosen and refused ones. The infallible distinction whereof pertains to God alone. Tim. But how is it then that Paul writing to whole visible Churches, doth 〈◊〉 them holy, elect, and Saints? as 1. Cor. 1. 1. Thes. 1, 4, 5. Silas. I he cause hereof is manifold; not for that evety one were such in truth, as Israel an holy Nation, yet had many hypocrites among them, but first because they were all such by external vocation, whereby being severed from the rest of the unclean world, they are consecrated to Christ. Secondly, they all had the sacrament of sanctification, an outward seal of election. Thirdly, because the judgement of certainty belongs to God only, man is bound to judge by charity. Fourthly, because the denomination follows the better part, as the soul bears the appellation of the whole man. Fifthly, to teach the mark that they that live in the Church must aim at, and strive too, namely, to be holy. Sixtly, because they were such in their own opinion, and in the opinion of the Church. Lastly, because the holy things of God, as the word, Sacraments, etc. were committed unto them. Tim. What use of this point? Silas. First, it is a bar and bridle to rash judgement. Secondly, it is a spur to quicken Christians to all care, to pass beyond reptobates, in the practice of Christianity, that they may get a sure testimony of their own predestination. There is no greater motive to cause us to follow after true godliness, then to consider that persons baptized and professors, may perish when they be Christians, not within, but without only. Tim. What instructions learn we from the latter part of the 24. verse? Silas. That all the jews are not rejected, for there were some in whom God's election and promise took place. Secondly, that the Gentiles are admitted to the fellowship of grace with the jews, since the publishing of the Gospel, the difference of Nation taken away, by pulling down the partition wall of Legal and Levitical ceremonies. DIAL. XVII. Verses 25, 26. As he sayeth also in Osee, I will call them my people, which were not my people: and her beloved, which was not beloved. And it shall be in the place where it was said unto them, ye are not my people, that there they shall be called, the children of the living God. In citing this text out of the Prophet Osee, Paul inverteth the words, setting that last, which is first in the Prophet; he also leaveth out some words, and putteth in others, partly for brevity sake, and partly to sit it to his purpose; but changeth nought either of sense or scope: all that he retaineth entire and untouched. Tim WHat may the scope of the Apostle be here? Silas. To show that to be now fulfilled touching the calling of Gentiles, which was before by Osee 〈◊〉: Osee had said the Gentiles should be God's people, Paul tells us that they now are so, being called to the faith of the Gospel. Tim. But to speak this, was a thing like to be grievous to the jews who could endure nothing less. See Acts 10. & 11. Silas. Very true: therefore the Apostle very wisely proveth it, not by his own testimony and report, but by the Prophets, and bringeth in God, speaking by the Prophets, to stop their mouths the better, that they should have no evasion. Tim. But this place of Osee, is directly spoken for the comfort of the jews; how doth Paul draw it to the calling of the Gentiles? Silas. Paul being directed by the Holy Ghost, could not err in his allegation. Secondly, though the Prophet speak it of the jews, dispersed for their Idolatry, telling them that GOD would gather them again; which was done both temporally at their returns from their captivity of Babylon; and spiritually by the preaching of the Gospel: yet the Gentiles are meant also, as deserving properly to be called (not a people,) being strangers from the covenant; whereas the jews became not God's people accidentally, through their Apostasy, impiety, and Idolatry. Therefore if God would convert those back sliding Israelites, why not the Gentiles also? both being equally not God's people though in divers manners. Further the case stands thus; Osee divides the whole world into two sorts, one which were his people having obtained mercy, another which were not his people nor pitied; he prophefieth of the former, that they should be made not a people, and be without mercy for a time: the other should become a people and obtain mercy; and who can these be but the Gentiles, to whom therefore Paul fitly applies that prediction? Tim. Tell us now what we are to learn from this, that Paul saith [God spoke in Osee?] Silas. That Prophets were but God's mouth, to utter his mind, and penmen or Registers, and not authors. Tim. What are we to gather for our instruction out of the prophesy itself? Silas. That the condition of us all before grace is most Doctrine. miserable; for till we be converted unto Christ, we are not his children, nor beloved. Tim. Prove this Doctrine. Sil. First, all those Scriptures which witness of us that without Christ we are sinners, ungodly, enemies, children Proof. of wrath, etc. prove thus much, Rom. 5, 6, 7, 8. Ephe. By scripture 2, 1, 2. Secondly, reason proveth it. First, because in By reason. this estate we are without God and all manner of goodness. Secondly, we are slaves unto Satan, subject unto all evil, sin, and misery. Thirdly, the comparisons of Scripture not illustrate alone, but prove this truth; for we are compared to such as sit in darkness, and in the shadow of death, Acts, 26, 18. to Birds in snares, 2. Tim. 2, 26. to prisoners in fetters, to captives in the hands of cruel enemies, Luke, 4, 18. to a child newly and nakedly borne, Ezek. 16. to persons dead and rotten in the grave, john, 5, 25. to an house built upon the sand, Math, 7, 26. to Thistles, Mat. 7, 16. to winter, Cant. 2, 11. All which shadow out our sinful and woeful estate by nature. Tim. What use is to be made of this Doctrine? Silas. First, it serves to humble the godly by the remembrance Use. of their old estate, that they were once in this dreadful and vile condition. Secondly, it serves to make them thankful with comfort, that they are delivered and set free, Psal 103, 1, 2. 3. being so far unworthy of grace. Thirdly, it serves to stir up others to praise God for such Christians as they see to be freed from that woeful estate, after the example of Paul, Rom. 6, 16. and almost in the beginning of all his Epistles. Fourthly, it serves to confute all such (whether Pelagians or Papists) which do ascribe the least power to a natural man, either to think well or to merit aught with Cod; for what good either will or work can be in such as be neither beloved nor people, till Christ call & change them? Lastly, here is a warning to all such as do not find themselves truly called, to make haste out of this doleful estate, giving their eyes no slumber, nor rest to their eyelids, till they find rest to their souls. Tim. What other doctrine from this Text? Silas. That blissful is the condition of such as are called 2. Doctrine. to Christ jesus, and endowed with his faith and spirit; because such as be called to Christ and beloved of God, are exalted to be his people and Children, which is the greatest dignity and bliss in the whole world. Tim. How dye ye prove this doctrine? Silas. First, by Scripture, Psal. 144, 15. Blessed are Proof. the people whose God is the Lord. john, 1, 12. To them that believe in him, there is given this dignity, to be called the sons of God, 1. john, 3, 1. Secondly by Reason. by reason; for first God's children are Christ's brethren, Heb. 2, 12. and God's heirs, Rom. 8, 18. Secondly, they have their sins fully forgiven them, Rom. 4 4, 5. Psal. 32, 1. Thirdly, they have the blessing of believing hearts. Luke 1. Fourthly, they are led by the Spirit of sanctification, which fills them with the fear of God, and godly uprightness of life, Psal. 112, 1. and 119, 1. Rom. 8, 9 Fiftly, if crosses and troubles come, they are supported and comforted under them, and reap much good by them, john 14, Rom. 8, 28. Sixtly, the Angels are their servants, Heb. 1, 14. and all creatures are at league with them, Hosea, 2, 18. seventhly, they are freed from the power of sin, Devil, death, and hell, and all their enemies, Luke, 1. 74. Rom. 6, 7. Acts, 26, 26. Thirdly, comparisons of Scripture proveth this point; as of a tree standing by the Rivers of waters, planted in God's house, set upon a Rock; of a Prince and a king full of riches & glory; of an Olive, and of a Vine, Psal. 45, and 92, 12, 13, Mat, 7, 24, john 15. Rom. 11, 17. Tim. What profit of this doctrine? Silas. First, it reproves such as speak basely of God's children. Secondly, it warneth us of the great danger of such as offer them any wrong in word or deed; also what blessings are over their heads which kindly entreat them. Mat. 10. 42. and 25, 40. Thirdly, it exhorteth Gods children by remembrance of their great dignity, to bear the cross patiently, to fly sin carefully, to live holily and justly. And lastly, it must increase and double the praises of the faithful, who be by grace set in such an happy estate. Tim. How can it be said of the same persons, that they were a people and no people, that they were beloved and not beloved? Silas. The Scripture speaks of Gods elect sometimes according to their predestination, and sometime according to their present estate. Secondly, their present estate being twofold, either in corruption and grace one succeeding the other; in regard thereof they are sometimes beloved and not beloved, according to the diversity of times and conditions. Tim. Why is God called the living God? Silas. Because God liveth of and by himself eternally, and is author of life to all which live, Acts 17. 28. which shows Idols to be no Gods, and the Sacrament not to be God; for they neither live, nor infuse life into other, nor can preserve themselves from violation. Tim. How comes it that while the jews were God's people, the Gentiles were not; and now the Gentiles be, the jews are not? Silas. O the deepness of the wisdom and knowledge of God, how are his ways past finding outfor who hath known the mind of the Lord, or to whom hath he told this counsel? DIAL. XVIII. Verses 27, 28, 29. Also Esayas crieth concerning Israel, Though the number of the children of Israel, were as the sand of the sea, yet shall but a remnant be saved; for he will make his account and gather it into a short sum with righteousues; for the Lord will make a short account in the earth. And as Esayas said before, Except the Lord bade left us a seed, we bade been made as Sodom, and had been like to Gomorrah. Tim. WHat is the purpose of this Text? Silas. Having proved the calling of the Gentiles by the Testimony of Hosea, now he doth the like touching the jews; whose calling to Christ he proves by the testimonies of Esaias, Chap. 10, 22. and 1, 9 Tim. What is the sum of this Text? Sil. That of the jews some few only were called to Christ, the most part of them being rejected, according as God had from everlasting determined. For the Aposile reasons here from the effects to the cause: Few called, therefore few chosen. Tim. What be the parts of this Text? Sil. Two: First, he teacheth, that a small number of the jews were saved, verse 27, 28. Secondly, the reason hereof, God's mercy, verse 29. Tim. What is meant hereby [Crying?] Silas. A plain and earnest speaking the truth without fear or fainting. Tim. What is to be learned from hence? Silas. That the Ministers of Christ must boldly and distinctly declare the mind of God, Esay 58, 1. Hence is john 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 spoke, for he lift up his voice, john 7, 37. The reasons hereof be, first, the commandment of God, Esay 58. Secondly, the example of Christ and the Prophets, john 7. Thirdly, this manner of teaching stirs up and quickens attention. Fourthly, it helps the understanding, causing things sooner to be understood and perceived. Fiftly, the untoward rebellion of man's heart, requires such plainness and earnestness to humble and tame it. Tim. What is the use of this point? Silas. It reproves such teachers as suppress their voices. The other extreme is, too much to exalt it. Secondly, it warnesh hearers to love such vehemency, seeing their own dullness needs it. Tim. What is meant by the sand of the Sea? Sil. The exceeding great number of the jews, 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 cloth, till only a little piece be left, which they call a remnant or remainder: by which is meant a very few and small number of the jews, as it were an handful, shall be called. Tim. What signifies saved? Silas. It signifieth deliverance from bodily and spiritual dangers? Tim. Of what times did Esayas speak this? Silas. First, of the times of Ezckiah, when all juda being overrun by the Assyrians, only jerusalem was spared. Secondly, of the times of the deliverance out of Chaldea, when most of the jews tarried behind, the fewest returned home, many died in Babylon, others willingly abode there. But the Prophet hath yet a further relation, (namely) unto the times of Grace, when the greatest number of the jews spurned against the Gospel, some few only receiving it. Those external Redemptions and deliverances being Types of the Spiritual. Tim. What is the Doctrine from hence? Silas. That though the Nation of the jews were full of people, yet the greatest number of them should not be delivered from eternal destruction. The reasons hereof be, first their general unkindness and unthankfulness deserving it. Rom. 10, 21. also verse 2. Secondly, God had decreed to call and save but a few of them; as appcareth by the latter part of this prophesy, verse 28. For to make his account, and gather it into a short sum, signifies not only that God would lessen the number of the jews, but that he did it out of his foreappointment, his election and reprobation bearing the whole sway & stroke in this thing. For more could not be called and saved then were elected, and these were not many. Tim. What is the use of this doctrine? Sil. First, that even in the visible Church all are not elect, yea that the reprobates do in number exceed the elect. Secondly, that we must not be offended with the fewness of the godly, and great heaps of the ungodly, for such was the estate of God's people under the law. Thirdly, it teacheth, that multitudes be no marks 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 Hosts? Sil. The mighty God, whose hosts all creatures be, executing his will, as Soldiers the will of their Captain. Tim. What doth Seed signify? Silas. A small number reserved, as a little seed Corn out of a great heap; that which is chosen for seed, is much less than the whole crop. Tim. What learn we by this comparison? Silas. First, that Gods elect be a precious people, as the seed Corn is the best grain, 1 Pet 2, 9 which must engender in them a love and comfort of their excellent estate even under the Cross; and in others a reverence towards them, and it condemns the world which judge basely of them. Secondly, we learn that the godly are exceeding fruitful, as seed brings forth some thirty, some sixty, some an hundred fold: a sew Apostles converted 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 very great considered simply, Revel: 7, 9 but small in respect of the damned, Luke 12, 32. Tim. What use of this last point? Sil. It admonisheth all men to strive most earnestly to find themselves amongst this little flock, and to join rather with a few that live well, then to do ill with a multitude that join together in evil. Tim. What learn we from hence, that God is said to have left this seed? Silas. To hold it for a great mercy of God, that there be any that believe in him, and fear him in so general an apostasy: as if in a deluge of water or general fire, one house or two should be preserved in a great City. Tim. What is meant by being [like?] Silas. Utterly to be wasted & destroyed as they were, whereof read Deut. 29. Gen. 18. Tim. What is our Doctrine from hence? Silas. That Gods own people deserved as grievous things as the Sodomites, should he deal with them in justice; because to other sins common to them both, they do add contempt of grace, and most gross unthankfulness, in that being trusted with much, they render but a little. Also they have stronger & more means to keep them from sinning, and so their rebellions be more grievous. This commends God's marvelous patience in bearing with his people, and admonisheth them of earnest and speedy repentance, lest his anger break forth, and his fire burn when none can quench it. DIAL. XIX. Verse 30. What shall we say then? That the Gentiles which followed not Righteousness, have attained unto righteousness, onen the righteousness which is of faith. Tim. WHat is the drift of this Text? Silas. To set down more clearly by what means God brings both elect and not elect to their appointed ends of eternal life or death. Hecreunto the Apostle is come by these degrees. First he had said, that the promise of God depends upon his election. Secondly, he had showed the moving cause of election and reprobation, his own absolute will, and most free mercy. Thirdly, he had declared the ends of God's predestination, the glory of his mercy, in saving of the one, and of his power and justice, in destroying the other. Fourthly, he had declared that the means to judge of our election is by our effectual calling. Lastly, that men may discern when their calling is effectual or not, (by faith or unbelief) which are those two means whereby that high counsel of God is executed, as in this text is plainly to be seen in the examples of faithful Gentiles saved, and unfaithful jews confounded. Tim. What be the parts of this Text? Silas. Two: First a question in these words, [What shall Parts. we say then?] Secondly, an answer in the rest the answer also consists of two parts, a double proposition, and a double reason: The first proposition is, that the Gentiles found righteousness when they sought not for it; the reason, because Method. they believed in Christ, verse 30. Secondly, the jews followed after righteousness, but found it not; the reason, because they believed not in Christ, but would be righteous by their own works, verse 31, 32. Tim. What signifies these words [What shall we say?] Silas. It is thus much: Shall we condemn God of unrighteousness Interpretation. for rejecting so many jews that studied to please him, and were his people, calling the Gentiles that were Idolators and lewd livers, and none of his people? Tim. What are we to learn from these words? Silas. Two things: First, that man's corrupt reason will 1. Doctrine. have always something to object against God's truth: for Paul had firmly proved both the calling of the Gentiles, and the general rejection of the jews by the Scripture, and yet see how reason still goes on, to jangle and quarrel. Therefore let men pray God to reform their reason, for it is an enemy of God's wisdom, till grace have renewed it, Rom. 8, 8. and 12, 2. Secondly, from hence we learn that the Ministers of 2. Doctrine. Christ must be able to foresee what carnal men can say against the truth, and to stop their mouths; this being one part of their function to convince gainsayers. Tim. Now come to the first part of the answer touching the Gentiles, and tell us what is meant by the [Gentiles?] Silas. All the people of the world which were not jews. Tim. What is meant by [righteousness?] Silas. The perfect justice of works which God requires in his law, or the performance of all such duties perfectly, as the law commands. Tim. In what sense are they said not to have followed it? Silas. They neither loved nor cared for, nor practised just and righteous works. This may appear first, in that they could not, because they were ignorant of Moses law, much more ignorant were they of the righteousness of Christ. Secondly, as for the law of nature, they were also transgressors of that, being both lewd livers, and Idolatrous. See Rom. 1. 20. 21. 22. etc. Ephe. 2. 1. 2. also chapter 4. 18. 19 etc. Tim. Yea but in the 2. of the Romans, Paul sayeth that they did the things of the law by nature.? Silas. True, if we respect the outward discipline and government of the common wealth; for they commanded and rewarded many virtues, they forbade and punished many vices, as theft, murder, adultery, etc. but tonching their private 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 (even more than is said) that they followed not, that is, they fled from it and abhorred it, and strove against it. Tim. What doctrine from hence? Silas. First, we learn that all men before grace are Doctrine. unrighteous, and thereby guilty of wrath. Secondly, that in man's will naturally, there can be no power to move him to that which is good, for it carries him directly to that which is against the law, much less can men before grace merit excongrue. Thirdly, that faith (touching the beginning of it) is in no wise from man himself, for it is given: for we can make ourselves no more able to believe, than we can make ourselves to live: for we live to God by saith, and till than we are dead. Lastly, from hence we learn that predestination is a most powerful thing, because it brings to a calling, to faith, to Christ, and to salvation, even those which think upon nothing less, nay even those which do strive against it; as these Gentiles here named, and the thief on the Cross, and Paul and Manasses, and innumerable others. Tim. What use is to be made of this last point? Silas. It teacheth us that neither willing nor running, purpose nor endeavour, can get a man to be a believer: though men must do their parts, yet all depends upon the grace of God, which we see even without any labour conferreth grace and righteousness, there where God pleaseth to give it. Secondly, it 〈◊〉 great sinners, and helpeth them against despair; because neither multitude nor greatness of sins, nor long continuance in them, nor all the power of Satan, shall hinder the conversion of any who belong to God's election, Thirdly, it stirreth up the godly, to consider whence they have all graces which they enjoy; namely, from God's eternal and powerful mercy, which serveth both for humbling them, and moving them to hearty thankfulness. Tim. What is meant by [attain?] Silas. To apprehend, lay hold on, and receive some thing given. Tim. What signifies [righteousness?] Silas. That perfect justice of Christ, which he wrought in his own person, by his own sufferings and doings, which consists in remission of sins, and imputation of his obedience. See Rom. 3. Tim. But is not this absurd, that the Gentiles which were unrighteous should receive righteousness? Silas. No, because they had faith to receive Christ, who is the end of the law for righteousness, to all that believe in him, Rom. 10, 4. Tim. But how can righteousness and unrighteousness meet together in one person? Silas. Very well, the righteousness of faith may be found in him who wants the righteousness of works: howbeit when the righteousness of faith comes, a man's own unrighteousness is done away, as touching the guilt of it; and the Spirit begins a righteous life in them, that they may in some measure think and do righteous things. Tim. What doctrines are we to gather from these last Doctrine. words? Silas. That the righteousness of Christ, and the gift of faith, do differ the one from the other; for faith is wrought in us by God's gift, as a hand to take it, the righteousness of Christ sticks in his own person as in the subject, purchased by his death and obedience. Also this is perfect appeasing God's wrath, the other is unperfect needing God's pardon. Secondly, from hence we 2. Doctrine. learn, that seeing the justice of Christ is received, therefore it is bestowed as a free gift, not by merit of works. Thirdly, we learn that the justice whereby we are righteous before God, is no inherent quality in ourselves, because it comes from without us, namely from Christ's obedience imputed to faith; faith finds none in us, but borrows of Christ. Tim. What is the use of this last point of Doctrine? Silas. It confutes the Papists, who seek perfect righteousness by their own works proceeding from faith. Secondly, it humbles and gives from us the whole glory of our righteousness to Christ from whence we take it, as a poor beggar an 〈◊〉 from a bountiful rich king. Tim. What other thing learn we hence? Silas. here is a notable place to prove that all elect finners are justified by grace, even by faith in Christ, without the works of the Law; for it was given to the 〈◊〉 who had no good works, only because they believed. Lastly, such as are endued with a lively faith, may thereby be certain of their own election, justification, and salvation by Christ. For every beeleever knows himself to be justified, and he that is justified knows that he is elect, and he that is elect must needs be saved, because God's decree is unchangeable. Therefore he that once knows his own faith, may thereby be confident and sure of eternal life, according to the tenor of the Gospel, every where promising life everlasting to faith: therefore to him who can truly say, I believe, the truth will tell him, thou art just by Christ, and must live for ever with him. The certainty then of election is no where to be found but in the Gospel. DIAL. XX. Verse 31, 32. But Israel which followed the Law of Righteousness, could not attain unto the Law of righteousness. Wherefore? because they sought it not by Faith, but as it were by the works of the Law. Tim. WHat is the sum of this Text? Silas. It contains the second part of Paul's answer Sum. unto the question moved in the thirtieth verse, Parts. & it consists in two things: First, in a proposition, which is this; that the jews though they followed righteousness found it not. The second part contains the Reasons hereof, which be two: the one is, because they sought it not by faith; the other is, because they sought it by works. Tim. What is meant here by Israel? Silas. The jews who descended from jacob, who was Interpretation. called Israel. Tim. What is meant by the Law of righteousness? Silas. The righteousness of the Law, or those righteous works which the Law prescribeth to be done perfectly, and promised life to the doers of them. Tim. What signifieth followed? Sil. An earnest desire & endeavour to do those works: it is a speech borrowed from such as run in a race, which strive hard to come to the goal. So were these jews very zealous of the Law to keep it, Acts 22, 3. and as Paul witnesseth of himself, Phil. 3, 6. Tim. What is meant by not attaining? Silas. It is a speech borrowed from runners, which come not to the Goal though they strive towards it; so these jews, though they intended to follow the rule of the Law, which teacheth a perfect righteousness, yet they were never able to come at it. Tim. What Doctrine ariseth from this whole Verse? Doctrine. Silas. That such as seek to be justified by their own works, shall never find righteousness: for the jews here spoken of, sought to be righteous by doing the Law, and yet could not attain unto the righteousness of the Law. Tim. But this is strange, that they should not find which seek, and yet the Scripture promiseth, that such as seek shall find? Silas. Indeed it is strange, even a Paradox to natural reason, but the cause will appear to be, that they sought amiss: as men may pray and not obtain, because they pray amiss; so men may follow righteousness, and yet not get it, if they seek it amiss. Tim. Yet show me why they that endeavour to dee righteousness, should not have that righteousness that the Law requires? Sil. Because the Law sets forth such a righteousness as no mere man is able to perform. It is certain, could any man perform the Law perfectly, it would make him righteous and give him eternal life, as it written; Do this and live, Gal. 3, 12. Leuit. 18, 8. but this absolute perfection of the Law, can no flesh attain unto, no not God's own regenerate Children when they are at the best; for if We say we have no sin, we are Liars, 1 john 1, 10. There is an impossibiltiy of keeping those two commandments, to love with all the heart, and not to lust. Hence it is, that men easily miss of that righteousness, which yet they may much sweat for, and take exceeding pains to have it again. There is yet another cause why they may miss of it, although they labour much for it; because none can seek to be saved by their own works, without contempt of Christ, in whom alone true righteousness is to be found; for if one do but once think that he may be saved by his own doings, it argues that that man doth judge himself to stand in no need of Christ's doings and sufferings, and so he makes the death of Christ void and frustrate. Gal. 2. 21. Tim. What use hereof? Silas. First, it teacheth how miserable superstitious Papists Use. and blind Protestants are; for they looking to have God's favour and everlasting life by their own deservings, they are most sure to lose & forego it. These are under a double misery; first, that they never get the righteousness that they strive for; and besides that, they lose that true and perfect righteousness of Christ. Secondly, it confutes the Papists who teach the keeping of the law to be possible, for than were righteousness to be attained by our doing the law. Thirdly, it humbles the godly to consider that how many or good soever their works be, yet they come far short of righteousness, and therefore they must be forced to say; Lord enter not into judgement with thy servant, 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 even this, that the providence of God is wonderful, 2. Doctrine. bestowing righteousness and eternal life upon his elect ones. The reason hereof is, because he bestows Reason. it on such as never intended it; and kept it from such as much laboured for it. Tim. What use of this point? Silas. It serves exceedingly to extol the grace of God, Use. of which alone it cometh that men are justified and saved. Secondly, it greatly humbles the pride of man's hart, by thinking that whatsoever they do for their own salvation, yet nothing is to be attributed unto their own deeds. Tim. Yet are not all men bound to do what lies in them, to A doubt. get righteousness and life? Silas. Yes verily, both for the commandment sake that Solution. bids them strive, and for the promise sake which is made to seekers and knockers. Thirdly, because this is enough to condemn a man, if he sail of doing his own part in procuring his own salvation. And lastly, because God doth not usually bestow his grace and Spirit upon the secure, snorting and idle, but upon the painful and careful Christian; as he gives, his earthly blessing to the diligent hand, and not to the slothful. Notwithstanding all this, God is not moved by any thing that we do to call and justify us; but it is only out of his own good pleasure and mercy: and therefore none have cause to glory or rejoice, save only in this, that they know him to be their merciful Father, 〈◊〉. 9 2. and that themselves when they have done all they can, are unworthy of any thing. Luke 17. 10. Tim. What is it to seek righteousness by faith? Silas. To study and desire to become righteous by believing 3. Doctrine. in Christ. Tim. What is our doctrine from hence? Silas. That the only way to find righteousness, is to seek it by faith: the reasons be; first the commandment of God. Secondly his promise, The just shall live by faith, Rom. 1, 17. Thirdly, because the perfect righteousness of the law is not to be found out of Christ, and he is not otherwise to be had then by faith, by which he dwells in our hearts, Ephe. 3, 17. Fourthly, no man can live and do so righteously, but that he must need remission of sins, because there still will be some thing unperfect; and all Scriptures teach that forgiveness of sin is not to be had, but by faith, Acts 10, 43. Therefore faith only is that which justifies the elect sinners before God, as charity doth sit before men. Tim. What use of this point? Silaas. It reproves such as dislike the doctrine of righteousness Use. by Faith only, directly or indirectly, saying it is too much taught, & that the reaching of it doth much hurt: these be ignorant speeches. Secondly, it teacheth us the high and ready way how to seek righteousness, (namely) by believing, that we are unrighteous in ourselves, and no righteousness to be found but in Christ, and in comparison of him, to judge all our works to be dung, Phil. 3, 8. That therefore every Christians duty is as he desi es to be righteous and to be saved, that he get this precious gift of faith, without the which, no justification nor life can be had. Tim. What is meant by the works of the Law? Sil. The merit and desert of works, as in all places where works are set against Faith, or Grace, or Christ, there they signify merit, and not barely the doing of a good work, as a fruit of faith. Tim. What is our Doctrine from hence? Silas. That our own works do not merit righteousness 4. Doctrine. and eternal life. This is true, as well of those works which are done of grace, as those which are done of natural Reason. strength. For of all works the Apostle affirms, that he that seeks righteousness by them, can never have it. Again, even these jews did not divide works from grace: as in the example of the Pharisie, who confesseth his works to come of God's grace, and yet could not be justified by his own works. For sinners are first justified, before they can do any thing pleasing to God. Good works follow a person already justified, but they go not afore as cause of justification. DIAL. XXI. Verse 32, 33. For they stumbled at the stumbling stone, as it is written, Behold I lay in Zion a stumbling stone, & a rock to make men fall, and every one that believeth in him shall not be ashamed Tim. WHat is the drift of this Text? Silas. To give a reason why the jews believed 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 would not believe in him, but wilfully refused him, and crucified him as an evil doer. This is proved 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 God's providence. Tim. What things are we to note out of these Testimonies generally? Silas. These things: First, who laid this stone, to wit, God, [I lay.] Secondly, who is this stumbling stone; Christ Parts. in whom we are to believe. Thirdly, where it is laid [In Zion the visible Church.] Fourthly, to what end it is laid, to stumble at it. Fiftly, what it is to stumble at this stone; not to believe in Christ. Sixtly, what will be the condition of such, even shame and eu rlasting confusion, set out by the contrary; for they shall not be ashamed but saved, which do trust in him. Tim. Come to the Interpretation of the words, and tell us who are these [They?] Silas. Such as be called Israelites, verse 3. that is, the people of the jews, which lived 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 prophesy of Esay is applied to Christ. Christ is a stumbling stone, not properly of his own Nature: for so he is a precious stone, a corner stone, a stone of Trial; but accidentally by the fault of men, which through wilful blindness stumble at him, and so take hurt; not actively to make men stumble, but passively, because men fall & dash themselves against him. Tim. What is it to stumble at this stone? Silas. To take offence and be hindered in the way of their salvation, or to be made the worse: this the jews did not justly but unjustly, so as it was an offence not given but taken. Tim. What things were therein Christ, wherewith they might take offence? Silas. First, the outward vileness of his person, being to see to a mean contemptible man. Esay 53. 2. Secondly, the base condition of his kingdom being without worldly state and glory. john 18. 36. Thirdly, the poverty of his Disciples and followers, being Fishers and other tradesmen. Math. 4, 18. Fourthly his conversation, because he kept company with sinners. Math. 9, 10. Fiftly, his doctrine, because he reproved their superstition, covetousness, and hypocrisy, Luke 16. Math. 23. teaching that remission of sins and eternal life is not to be got by observing of Moses law, but by believing in him and in his Father. Lastly, they reproached as his human nature, saying he was a friend to Publicans and sinners, so his divine nature too, saying he cast out Devils by Belzebub Prince of Devils. Mat. 12. So deep offence they took at Christ in the former respects, that in stead of believing in him, they blasphemed him, and railed against him. Tim. What doctrine is to be learned from these first words, 1. Doctrine. [they stumbled & c.?] Silas. That there are two sorts of offences, one given another taken, when men hinder their own salvation by taking an offence, when no just cause is given. Secondly, 2. Doctrine. as none must give offence to others, so men must beware Reason. how they take any offence; the reason is, because a woe is due to such as unjustly take offence: Woe be unto the world because of offences, Math. 18. yet greater punishment belongs to such by whom the offence cometh. Thirdly, such as take offence do hurt their own salvation, and hinder their course of godliness; as a man which stumbleth at a stone through oversight, which he might avoid, hindereth his race and looseth the price: so by offences taken, our proceeding in godliness is stayed and interrupted or broken off. Tim. What use of this point? Silas. It serves to warn all to get strength and wisdom that they be not turned out of the way, with every light matter, or with every occasion or show of offence. Secondly, it serves to reprove such as easily give over their profession or care of well doing, when no cause is ministered, but like the jews are troubled and hindered in their Christian race, for the sewnesse or meanness 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 do their duties: to fall at such things as should strengthen and build us up, is a sign of great weakness: they are in excusable who cannot resist an offence given, but to draw and pull offences to ourselves when none are given, this is intolerable. Tim. What other doctrine from verse 32? Silas. That the truth must still be urged, though wicked men be offended at the word, the Apostles did not forbear to preach the Gospel of Christ, though the jews were offended at it, and persecuted both Christ and the preachers of it; so did Christ proceed in his office, though pharisees, false Prophets and wicked men were displeased and urged, so must Christ's Ministers do. Tim. Who be they which stumble at the doctrine of Christ now? Silas. Two sorts especially; first wicked livers. Secondly, Popish and superstitious persons, who bark like dogs against the whole some words of Christ; as free and absolute predestination, free justification by faith, at the bondage of man's will to goodness, at the doctrine of the Sacraments, that grace is not tied to them, but sealed by them. Tim. Must still Gods Ministers for all this go forward to preach, and the people to profess these and such like truths? Silas. They must so, after the example of Christ, the Prophets and Apostles: also GOD hath commanded us to preach, and hath put the office upon us; and therefore woe to us if we do it not. Lastly, whether men stumble at the doctrine, or meekly receive it, yet it is still a sweet savour to God, even when it is a savour to death, as well as when it is a savour to life. Tim. What use of this point? Silas. It giveth admonition to Ministers and people, not to faint or go on less courageously in their holy religion because of scandals, which be as rife as stones in the strectes, or blocks 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 word, sacraments, Ministers, creatures, and benefits, yea God himself (who all be good) to become occasions of the greatest evil. As nothing is so evil but God's infinite goodness and wisdom can draw good out of it, as out of man's fall, and judas treason, and the jews abjection: So nothing is so good but man's sin can make it pernicious and hurtful to him, even Christ to be a stumbling stone. Tim. What learn we by this that God laid 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 us, that this stone is laid in Zion, in the visible Church? Silas. That more miserable is the case of unbelieving Christians, then of other Infidels; because by falling on Christ, they deserve to have him fall upon them with more weight of vengeance: they which hear the doctrine of Christ, and receive it not, have the greater sin, john; 9, 41. james, 3, 2. Woe Corazin, etc. and it shall be easier for Sodom then for Caparnaum. Tim. But was this God's 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 believe, but a rock of offence to disobedient ones, 1. Pet. 2, 6. But this is to be imputed to the wickedness of men, who turn to their destruction, that which might have been to their wealth; howbeit this is certain that howsoever God delight not in the stumbling and unbelief of reprobates, (as their contumacy is a sin,) yet as it is a punishment of former sins, and a mean to manifest his justice, he hath willed and determined it. Tim. What more is to be learned from verse 33? Silas. That unbelievers are in a most miserable 〈◊〉, because they refuse Christ, out of whom nothing is to be looked for, but confusion and death eternal. Secondly, that most happy are such as have found mercy to believe, because they shall enjoy the thing in which they do believe, and therefore shall not be put to confusion. Whereas such as through unbelief make haste to be justified by their own merits, shall miss of true righteousness, whereof will follow extreme confusion. Men which run headlongly without looking what is in their way, do stumble and take harm, yea sometime to their undoing. So it fareth with all unbelieving persons. which hasten unto salvation by their own running and working, not thinking of Christ, to become righteous through faith in him, they do miss of that they shot and aimed at, and meet with extreme confusion. Finally, once for all I note it, that in the disputation of righteousness by works, or by faith, here 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 we understand no other faith but that which worketh by charity, Gal. 5. which purifieth the heart, Acts 15, 9 which hath virtue and godliness joined with it, 2. Pet. 1, 6, 7. which hath repentance for a necessary companion and fruit, Acts, 20. 21. which is showed by works, james, 2, 18. For though we teach that only faith justifieth, yet this justifying saith is not alone, but as a Queen, is attended with a train of Christian graces. As I observe this in behalf of the Papists, which falsely charge us to set forth to the people in our books and Sermons, a bare, barren, idle, and dead faith; so in regard of certain other heretics, servetus executed at Geneva, and Sorinus, and Harminius, Bertius, who of late troubled the Churches in Holland & Zealand. I further note that we eschew (as a Shelf or Rock) their dangerous (if not blasphemous) conceit, that faith properly taken, or the act and work of believing, doth justify us, and is accounted to the believer for perfect righteousness with God, as if in his own person he had done the law fully: which erroneous conceit crosseth the exposition of all Christian Churches and Divines, expounding this proposition (we are justified by faith) figuratively. (Faith, by a Metonymy or Metalepsis, put for the object Christ applied by faith) and all those plain Scriptures which say, the obedience of one man made us righteous, Rom. 5, 19 and, Christ is made to us of God righteousness, 1. Cor. 1, 30. and, we are made the righteousness of God in him, (not in us, in our faith) 2. Cor. 5, 21. and Christ the end of Law (not faith) for righteousness, Rom. 10, 4. And fighteth also with such texts as make equipollent these propositions, a man is justified by faith, and a man is justified 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 believe) it is a work, and all works universally (both of Law and Gospel) be excluded from justification (as works:) also it is but one part of legal justice to believe God, ergo not our whole justice; yea it is unperfect & contaminated with ignorance, doubting, etc. How then can it absolve us before the most just judge? CHAP. X. DIAL I. Verse 1, 2, 3. Brethren, my hearts desire and prayer to God for Israel is, that they might be saved. For I bear them record, that they have the zeal of God, but not according to knowledge; for they being ignorant of the righteousness of God, and going about to 'stablish their own righteousness, have not submitted themselves to the righteousness of God? Timotheus. WHat is the purpose of this present Chapter? Silas. To prove his distinction of a double righteousness, 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 prove that the righteousness of the law doth no whit avail the jews before God, but that it is the righteousness of faith that doth stead us unto eternal life, verse 6, 7, 8. etc. Thirdly, to show that this righteousness was to be preached and offered no less to the Gentile then to the jew, by the Apostolical Ministry, which God appointed to be the only outward instrument of this righteousness, verse 11, 12, 13, 14, 15. etc. Lastly, to set forth the entertainment which this righteousness of faith found in the world. The Gentiles through free and effectual vocation of God receiving it. The jews through unbelief and obstinacy refusing it; and therefore being justly refused and rejected of God, verse 18, 19 etc. Into these sour things as into parts, may this present Chapter be distinguished. Tim. How doth the Apostle prepare himself an entrance and a way to the handling of these things? Sil. By a prolepsis or rhetorical in sinuation, protesting his good will towards them, and preventing of suspicion and hatred towards him in the jews. Tim. Was there any iust cause or necessity why the Apostle should use any such entrance by preoccupation? Silas. Yea, very just: For in the former precedent Chapter he had proved that the promises of grace belonged not generally to the jews, being the most part of them reprobates; and had said that they stumbled at the stumbling stone, verse 33. In this Chapter he takes from them all praise of righteousness by the works of the law, (which were two things they much boasted of, the promises and the law,) also he directly speaks of their rejection from God. Now lest the jews should ascribe these discourses unto Paul's hatred of their Nation, and so become unwilling to entertain his doctrine, therefore it seemed very behoveful he should testify his good will towards them, and to pacify their minds that they be not exasperated with such sharp and harsh things as the Apostle wrote of. Tim. What lesson are we to learn from this art and proceeding of the Apostle? Silas. That the Ministers of Christ are so to speak Doctrine. truth, as they be careful to do it, out of loving affections; and the hearers ought to have a good persuasion of their teachers good will towards them. The reasons Reasons. hereof be: First, if all Christians must reprove out of love, much more the Ministers of the Gospel; because it behoveth them to excel in all graces, for example sake. Secondly, the Spirit of the Gospel is a Spirit of love and compassion, and the Ministers ought to be led with this Spirit. Thirdly, reproofs will hardly or not at all profit them, when the teacher's love 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 Physicians by sweetening bitter potions, make the patient the willinger to take it. And rhetoricians being to speak of unpleasant things, wila first mollify their minds, and win their good will by some artificial insinuation: so ought Preachers to do much more as occasion and cause requires, by how much it imports him and his flock, the more that his hearers think well of him. And if the Scorpion will first lay fast hold on them with his claw, whom he purposeth to strike with his tail, then ought much more they to embrace them by love, whom they must cure by reproof. Tim. What profit is to be made of this lesson? Silas. It teacheth that Ministers have need of great Uses. wisdom to discern their 〈◊〉, and that also which they teach, that they may know what it is that is likely to give offence, also when to use friendly admonitions and sharp reprehensions. Secondly, it teacheth that Ministers ought to be endowed with a spirit of singular love, and to express good will even to such as are contrary minded, so long as there is any hope for to win them. Thirdly, that they ought to have an upright heart, that in showing love and preventing offence, they may not conceal any truth, or smooth any vice, out of flattery and desire to please man. Fourthly, here is a reprchension to such as will be Ministers, and yet altogether lack these graces, as if a lame man would attempt to run, and a blind man to take upon him to be a guide. Lastly, here is an admonition to all hearers, to strive in themselves against all suspicion, that their teachers exhort and reprove out of hatred of them; as they would ever desire to take any profit by their labours. For we are very apt to mistrust, and Satan by his suggestions will drop into us ill affections, and therefore look to it, and put away jealousy. Tim. Come we now to the Text, and tell us what be the parts of his prolepsis? Silas. These four: First, he protests his good will towards them. Secondly, he proves it by an argument from the effect, (to wit) his earnest prayer for their conversion 〈◊〉. and salvation, verse, 1. Thirdly, he mentioneth the engendering cause of his love towards them, (to wit) their zeal of God. Fourthly, he rehearseth three faults in their zeal. First, ignorance. Secondly, spiritual pride. Thirdly, obstinate contempt of the grace of Christ, verse, 3. Tim. In what sense doth be call them brethren? Silas. Because they were his kinsmen by natural generation, see Rom. 9, 3. Thus he calleth them, that he might both express and excite good will, and provoke readiness to hear and believe him. Tim. What is meant by hearts desire? Sil. Exceeding great proneness and readiness of love, Interpretation or more than common, even singular good will, such as is joined with delight, and exceeding great pleasure in those which are loved. For the word here used, is the word whereby the eternal love 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 we make to God 2. Doctrine. for ourselves or others, the desire of the heart must go before. The reasons hereof be these: First, the commandemenr Reasons. of God, Prou. 23, 26. My son give me thy heart. Secondly, the nature of God, who being a Spirit, will be worshipped spiritually, with the desire of the heart, john, 4, 24. Thirdly, this is the very chief thing in prayer, Psal. 25, 1. Mark, 11, 24. Fourthly, without this, prayer cannot be fervent and unfeigned, and therefore cannot be heard. For the promise is made unto fervent prayers, james, 5, 15. Mark, 11, 24. Lastly, such prayers as come from hearty desires, are only pleasing and acceptable to God, and they only testify that we have the Spirit of God, Rom. 8, 26, 27. Tim. By what means are these desires stirred up in the hearts of God's Children? Sil. By the due and godly meditation, First of the excellency of the things we pray for. Secondly, of the necessity, in that we cannot be happy if we be without them. Thirdly, of our grievous sins, which deserve things quite contrary to the things we do pray for. Tim. What use of this point? Silas. It teacheth that the thing chiefest in prayer, is, Uses. that the heart be set on work in sending up good desires towards heaven, as sparkles out of a furnace. Secondly, it showeth the true cause why that many prayers of the godly speed not, even for that their desires are cold and faint, and slender. Thirdly, it warneth that the prayers of the wicked are but babblings, (vain & abominable,) because they call on God with their lips, the desire of their heart being far from him, Mat. 15, 8. Lastly, the distinction of mental and vocal prayer is justified by this place, and indeed no distinction in divinity 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 us? Silas. That our Christian love one towards another, doth no way more firmly manifest itself, then by praying one for another's salvation. Thus Paul proves the truth and earnestness of his love to the Istaelites by this duty of praying for their conversion to Christ, that they might be saved. Which shows it to be a special evidence of love: yea Paul did more demonstrate his love in praying for the Israelites good, then when he grieved for their evil; because it is more to be saved, then to be delivered from pain. Also Steven at his death witnessed his charity by his supplication unto God for his persecutors, Acts 7. 60. And Christ also manifested his deep love to his crucifiers, by praying God to forgive them. Moreover, Paul testified his love to all the Churches, in the beginning of his Epistles, by thanksgiving and prayer for their faith and love; and it cannot be but a man must love him heartily, for whose repentance and salvation, he heartily prayeth. Tim. Whereunto must the knowledge of this truth serve us? Silas. First, to reprove them for want of love, which foreslow or forget to pray for others, or do it not for their being saved. Secondly, to confute them of error, who think love to consist only or chiefly in good speech or alms, or other outward works of mercy to the body. Thirdly, here is an admonition to every one, to prove unto himself, the truth of his Christian love, by his diligentand earnest prayers for the good of others: namely, for their conversion and salvation, which is the chiefest good. For whosoever he be that truly loves another, doth ever aim at the good of the party loved, and especially of that which may do them most good; and that what can it else be, but the salvation of their souls after Paul's example here? Tim. But aid this prayer prevail with the jews, to get them all saved? Silas. No: these words set forth not the effect, and what fruit came of his prayer, but what scope and end he propounded to his prayer; which was not earthly and temporal, but eternal good things. Tim. But why would Paul pray for them whom he knew to be cast out from God and salvation? Silas. All were not so, and for the other he might pray, Rom. 11. 1. Secondly, the nation of the jews were not cast out for ever, but for a time; and therefore he might pray for the salvation of such as were to be called, Rome, 11. 25. This admonisheth all Christians, what things in prayer they ought especially to beg for others; and that the event of their prayers, even for the most excellent good, which ever endures, doth depend upon God's pleasure; whereof sithence we can take no certain knowledge, in respect of particular persons, therefore out of Christian charity, we are to wish well to all whom God vouchsafeth the name of his people; or with this limitation, (all whom God hath given to Christ) john 17, 9 DIAL. II. Verse 2. For I bear them record that they have the zeal of God, but not according unto knowledge. Tim. WHat doth this verse contain? Silas. Two things; first, the testimony of Parts. Paul touching the zeal of the jews, which engendered his love towards them. The second is, a correction of his testimony, giving them to wit, that their zeal was erroneous and void of knowledge. Tim. What do ye call zeal? Sil. It is a very earnest love of something, joined with Interpret. grief for the hurt done to it; as the loving mother or wife do grieve for the harm done to their child or husband. Tim. What things are required unto zeal simply considered? Silas. Three; first, a thing must be vehemently loved, for zeal is love increased. Secondly, a wrong (true or supposed,) is to be offered to the thing so fervently loved. Thirdly, thereupon ariseth a great grief conceived, with a desire to repel the wrong. This affection of zeal in itself is not good or evil, but is an indifferent affection, and many times it is found in men both good and evil; for the Apostles were zealous, and so were the pharisees; Christians were zealous, and so were the jews too; as appeareth in this Text: as now some Protestants in their way be zealous, so be many Papists. Tim. What call ye the zeal of God? Silas. A great grief of heart for some wrong done to him; his will, doctrine, worship or glory, or people; with a desire to hinder or repel the same with all our power. Tim. What is meant by this, that they had the zeal of God? Silas. That they had a burning desire in their hearts, to promote the glory of God, and were grieved for hurt done to it (as they thought,) by Christ and his Apostles, and their doctrine. Tim. Whether was this their zeal sinful, or no? Sil. In that they greatly affected God's glory, & were moved with indignation for that which was done against it, thus far their zeal was good, and was both loved and commended of Paul: but because it was not governed by faith and sound knowledge, it was blind, ignorant, and erroneous, and therefore it was vicious: for it made of Religion, error and ignorance of such things as we ought to know, & so by sin defiled their affections and actions, which in their own nature were good. Tim. What knowledge is needful to zeal, that it may be a right zeal? Silas. A threefold knowledge: First, of the thing loved. Secondly, of the hurt done to it. Thirdly, of the end which we propound to our zeal. Tim. The zeal of the jews, how did it fail in the knowledge of these three things? Silas. First, they did not know the thing loved: for they rightly knew not God's worship and glory, which they thought to stand in ceremonies and outward observations of the Law, and not in the faith of Christ, and obedience to the Gospel. Secondly, the wrong which they thought to be done to God by the gospel of Christ was but supposed, and no true real wrong. For, the preaching Christ (which out of blind zeal they persecuted) did much advance God's glory, and the praise of his grace, that in his beloved Son he would freely accept sinners. Thirdly, they also strove for vainglory and their own praise out of self-love, which they choked with pretence of God's glory, and so failed in the end of their zeal, aswell as in the object. Tim. What Doctrine are we to gather out of this verse? Sil. We learn first by Paul's example, to love & allow Doctrine. of the good things which we find even in bad men, although they be joined with much sin and wickedness. For the zeal which the jews had to God (albeit it had no knowledge to guide it) yet seeing in itself it was a good thing, the Apostle commends it, and bears witness to it. Christ also loved the good things which he saw in the covetous young man that trusted in his riches, Mark 10, 21. also the Prophet David praised many good things in Saul, 2 Sam. 1, 23. though he were a most wicked man. The Reasons hereof be, first because every good thing, Reasons. (so far as is good) comes of God, james 1, 17. & therefore must be loved and liked. Secondly, this is a good means to cherish concord and friendship among men, and the contrary stirs up strife and hatred. Thirdly, it is justice to give every man his due praise, unto whom praise belongs, and shame unto whom shame appertains. Tim. What profit is to be made of this point? Use. Silas. It reproves such sour uncharitable men, as for some fault in others, condemn whatsoever good they find in them, either not being able to distinguish the work of God and of sin, or by malice and envy shutting their own eyes, that they may not give virtue the due praise. Secondly, it warneth all men in their judgements and speeches of others, to keep a moderation, so speaking of their vices (if cause require, as to reprove them for their amendment) as yet wisely and with love, mention be made of their graces, lest they be driven away from godliness by too much austerity; after the example of Paul here, and 1 Cor. 11, 2. Tim. What other Doctrine of this verse? Silas. Hence we learn, that there is a twofold zeal, one good and another evil: the former true, being guided by knowledge; the latter dissembled, being ignorant and erroneous. Tim. What be the properties of this true and good zeal? Silas. First, it greatly loveth nothing but that which ought to be loved. Secondly, it grieveth for wrong truly and indeed done to the thing it loveth. Thirdly, it neither exceedeth the bounds of calling and charity. Fourthly, it ever affecteth and seeketh the honour of God, and not selfe-praise selfe-praise and vainglory, and opinion or applause of man. Examples of this true zeal we have in Christ, when he whipped the buyers and sellers out of the Temple, john 2, 15. and of Phineas, when he thrust through both the Adulterers, even as they were in their uncleanness, Numb. 25, 8, 11. and of Paul and Barnabas, when they rend their clothes, Acts 14, 19 and Moses when he broke 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 Zeal contrary to the former, in all these properties? Silas. It is, and ever faileth in all or in some of these. For, besides the jews named in this Text, we have the examples of divers other in Scripture, as Demetrius his zeal for Diana, whom he ought not to have loved, Acts 19 jehu was zealous, but failed in the manner, 2 Kings 10, 6. Paul a Pharisie was zealous, but he loved that which he should not have loved, (that is,) his own righteousness, as the jews did here: and he thought God's glory to be wronged by that by which indeed it was not wronged, but honoured rather, as the Doctrine of grace and righteousness by Faith, Acts 22, 15. Thus the pharisees and many of the jews, offended in their zeal. Also the Apostles wishing Fire upon a Town in Samaria, failed in the end of their Luke 9, 34, 35 zeal, which was only to ease their impatient mind, and not out of a pure affection to God's glory, nor out of charity to their neighbour. Lastly, Vzza exceeded his Vocation, when he put his hand to the Ark, 2 Sam. 6, 6, 7. How do the Papists dote and are even mad with love and zeal of their Strumpet, and her trumpery? Tim. What use of this distinction? Sil. It admonisheth all to labour for zeal, but (as they desire not to sin and offend God in their zeal) to rule it according to knowledge. There are three sorts of people that do offend about zeal, and are therefore to be reproved: First, such as be stark cold, having no zeal at all for God's worship, doctrine, and glory. What becomes of these things, they are no whit moved, so they may enjoy 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, revel. 3, 15. and the Israelites halting between two, 1 Kings 18, 21. The third sort are they, whose zeal is blind, void of knowledge, and godly wisdom, being rash and intemperate in their actions, covering their own carnal affections with the cloak and pretence of glorifying God; yea too too many be hot in public reformation, and yet be unreformed privately & in their own persons, being no Disciplinarians at home; but rather do much hurt to the name and Gospel of Christ, and give great scandal to the Church of God, whilst they leap without the bounds of their vocation and all Christian duty and discretion, whereof this age and Church of ours affords us many lamentable examples, especially in Separists. Therefore, as it behoveth all Christians to be zealous (zeal being commanded of God, revel. 3, 19 it being commended as a good thing, Galat. 4, 18. and as a fruit of repentance, 2 Cor. 7, 11. and as a part of Christ's Image, john 2, 17.) yet let all men strive by earnest prayer, to get godly knowledge joined to their zeal, to go before it as a guide to conduct it, and as an eye to direct it, both in the things to be loved, and in the manner and scope of their love. Tim. What is the last instruction out of this verse? Silas. That a good intention is not sufficient to make one's action to be good. These jews in persecuting Christ his Apostles, and their Doctrine, meant well; (for they thought that God his worship and Law, and Moses his servant, to be wronged by the preaching of the Gospel; & therefore in killing the Preachers, they should do God good service) yet they are blamed here by Paul for rash proceeding against knowledge. The reason hereof is, because a man's intention is never good, but when it is built upon a good warrant (to wit) the word of God, and referred to a right end namely, the praise of God. Tim. Can you give us any examples of any who have swerved from this rule? Sil. Yea, in Vzza, in putting his hand to the Ark, 2. Sam. 6, 7. of Peter's dissuading Christ to go to jerusalem, Math. 16, 22. of the Apostles calling for fire from heaven to fall upon the Samaritans because they would not receive Christ, Luke 9 54. of many Papists, striving for heresies and superstitions against the Gospel; wherein they all think they did well, but indeed and truth were deceived: deeply offending God when they thought to do him best service. Tim. What use hereof? Silas. First, it reproves such as think they may do evil that good may come of it. Secondly it warns us not to be offended at the preposterous zeal of many which study to bear out bad courses with good intentions & countenance their hurt to the truth, and defence of their errors, with fair shows of burning zeal, to do service to God and his Church: here of Christ forewarned us, john 16. Lastly, it exhortes us, that that to our good intentions we join good ends, and to our good ends good means, that all may be good; not making our own or other men's opinions and affections the rule of our meanings, except they agree with the rule of the Scriptures, even with God's mind contained therein, without the certain clear knowledge whereof, through the enlightening of the holy Ghost, even out prayers, our preaching, our thanksgiving and receiving the holy mysteries or other duties of religion and Righteousness (with whatsoever good meaning we seek to do them) they are turned into sin, being (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 Righteousness of God, and going about to establish their own Righteousness, have not submitted themselves unto the Righteousness of GOD. Tim. WHat is performed by the Apostle in this verse? Silas. These two things: First, the Method. faults of the jews zeal, are here more distinctly and plainly laid down: as first, their ignorance of the righteousness of God. Secondly, from thence did spring pride, out of opinion of their own righteousness. Thirdly, their pride engendered contempt of the grace & righteousness of Christ. The second thing, is the 2. main part of this Chapter (to wit,) the distinction of righteousness into two parts; the righteousness of God, and our own righteousness. Tim. What is meant here by ignorance? Silas. Not barely the want of knowledge, but the Interpret. not knowing of such things as the jews (being God's people) were bound to know. For the righteousness of GOD was revealed in Scripture, having witness from the Law and Prophets; and taught in the Assemblies, and a thing very needful to be known, as that wherein man's felicity doth consist: for Righteousness and blessedness are always joined and annexed together unseparably, Psal. 32, 1. Hab. 2, 4. The lust shall live by Faith. Tim. What signifies the righteousness of God? Silas. The righteousness of God is threefold; first, his universal justice, which requireth in Angels and men perfect purity, outward and inward in all points, according to the exact 〈◊〉 of the law. Secondly, particular corrective justice, whereby he eternally revengeth and punisheth sin & sinners, without pardon in Christ, Rom. 3. 5. Thirdly, that which Scripture calls the righteousness of Christ, and offaith, romans 3. 22. and 10. 6. In all these three sorts of righteousness, the jews were ignorant, although the third be here meant principally; which is called the righteousness of God, because it is given, appointed and approved of God. Tim. What are we to gather for our instruction, from the first words, being thus expounded? Silas. That it is a sin to be ignorant of God, or his Doctrine. righteousness. The reason is, because we have a commandment 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 threatened to the ignorance of the Gospel. 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 less sinful which want means of knowledge, as the Turks and the Pagans: but these jews here spoken off, had Moses and the Prophets; therefore their ignorance was the greater sin. Tim. What use hereof? Use. Silas. It shows them to be deceived, which think to be 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 master's will,) much less affected and wilful ignorance. Secondly, it exhorts all Christians, as they will avoid the guilt of sin and condemnation, to labour for the knowledge of God and his righteousness; for herein stands eternal life to know God and Christ jesus, john 17, 3. and Christians should account all things as dung, in respect of the precious knowledge of jesus 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 righteousness, there can be no true zeal for God; for in all right zeal, the thing which is earnestly loved, must Reason. be distinctly known of him that loves it. Tim. What profit is to be made of this point? Silas. It proveth the zeal of superstitious Papists and Use. blind Protestants, to be vicious and dissembled: for whatsoever earnestness they show (as they can be very holy and earnest) about things pleasing to God, and belonging to his glory, as they think; yet all that is nothing less than true zeal, so long as they are ignorant of GOD and his word: also it shows the cause why nien lack good zeal, to wit, ignorance, it is the mother of an erroneous zeal. Tim. What doth accompany this their ignorance? Interpretation. Silas. Arrogancy and haughtiness of mind, in that they sought to establish their own righteousness. Tim. What is meant by their [own righteousness?] Silas. The righteousness of the law, or of works inherent in themselves, and consisting in their own labours and working, either before grace by strength of nature, or after grace by the Spirit, whereby they thought to merit God's favour and eternal life; as the Pharisie, Luke 18. Tim. What are we to learn from hence, that Pride accompanieth ignorance? Silas. First, the falsehood of that Popish principle, that 3. Doctrine. ignorance is the mother of devotion; whereas indeed it is the Parent of error and presumption. Secondly, we see what a dangerous matter it is to be ignorant of God and Christ; for such do not take themselves to be in that sinful and damnable estate, and to have need of Christ his sufferings and obedience, but that by their own works and serving of God, they shall be saved well enough, as these jews thought; which is a pride most execrable. The nature whereof is, to make a man to seek for all felicity in himself, and not to be beholden to any other for any thing; rather choose to perish then to receive the righteousness of Christ, as beggars do alms. Tim. What is meant here by [establishing?] Silas. To erect, set up, and make to stand; whereby is 4. Doctrine. implied, that man's own righteousness is very weak, like a dead corpse, or one that lieth bedrid, or a baby made of clouts. For as in vain we go about to set up these, or to make them to stand; so man's own righteousness by works is unable to stand before the exact judgement seat of God Psal. 130. 3. 4. Dan. 9 The reason is, because the works which men do before grace, are sinful 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 favour. And lastly, even our best works are but the fruits and effects of our justification; and therefore can be no meritorious causes of it. Tim. Whereunto must this knowledge serve us? Sil. That we beware we trust not in our own works, to have righteousness and life thereby; lest through pride Use. we fall into the same condemnation as these jews did, whom if God spared not for their unbelief, how will he spare us? Tim. But what did follow the pride of the jews? Sil. A wicked contempt of the righteousness of God, for they would not be subject unto it. Tim. What is it, not to be subject to the righteousness of God? Interpretation. Silas. Not to receive it being offered, but stubbornly 5. Doctrine. to refuse it, to cast it from us as a thing superfluous. Tim. What doctrine ariseth from hence? Silas. That ignorant proud iusticiaties which trust in Reason. the merits of their own works, 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 commandments. For as rebels will not be subject to their Prince, but rise up in arms against him, partly because they are ignorant of the Similitude. Prince's power, and partly because they are highly conceited of their own strength: So Pharisaical justiciaries and merit-mongers, because they know not the perfect exact justice of Christ, and do too highly think of their own righteousness; thence it is that they only entertain not, but reject the grace of Christ with disdainesulnesse; a most miserable condition. Tim. Come we now to the distinction of righteousness, and tell us what it is? 2. Part of Chap. Sllas. Either God's righteousness or our own: this distinction was set down before in cha. 9 in other terms, righteousness of law and of faith. Tim. What do ye call God's righteousness? Silas. It consists in the forgiveness of our sins by Christ's sufferings, and the imputation of his perfect obedience for our perfect justice before God. Rom. 3. 4. 5. whereas our own stands in working and our doings. Tim. What further difference is there in this double righteousness? Silas. They differ in respect of the subject; for the one sticks in ourselves, the other is without us in Christ's manhood. Secondly, they differ in the form, for our own righteousness comes unto us by our own working; but Gods comes unto us by free gift, and imputation of it to our faith. Thirdly in efficacy, for the one merit's remission of sins and eternal life, the other deserves nothing save (in strict justice) eternal death: but is acceptable to God through Christ, by approbation, not of justice, but by acceptation of grace. Tim. What is to be learned out of the comparison of this double righteousness? Silas. That such as stick to their own righteousness, (trusting to their own works) shall never enjoy the righteousness 6. Doctrine. Reason. of faith, or of Christ. The reason is, because in the matter of salvation, there is a flat contrariety between grace and merit, Christ and Moses: so as by no means they can agree together. See Rom. 11, 6, Gal. 2. 21. & 5. 2. 4. Tim. What is the use hereof? Silas. That all popish justiciaries and merite-mongers, Use. (which so live & so die) are in most wretched condition; for that righteousness of works which they follow, they lose it, because they can never be able to keep the Law: & withal by having confidence in their own merits, they never attain Christ's righteousness, and so die in their sins without pardon or salvation. Secondly, it exhorts all Christians for eternal life to depend upon the grace of God, and merit of his Son, renouncing all self worthiness, even as they covet and desire to be partakers of the righteousness of God unto absolution for sin, and everlasting salvation in heaven: for God will save none but such as being humbled in the sight of their own unworthiness and misery, do rejoice and glory in Christ oncly, Rom. 5, 11. 1. Cor. 1. 29, 31. 1. Pet. 4. DIAL. FOUR Verse 4, 5. For Christ is the end of the Law for righteousness unto every one that belesueth. For Moses thus describeth the etc. Tim. WHat doth these two verses contain? Silas. Paul doth here set upon the third part Drift. of this Chapter, (to wit) the confirmation of the twofold righteousness, which he propounded, verse 3. and to show that the righteousness of faith is that alone which is to be sought after for our justification, and for our meriting eternal life. Tim. How doth the Apostle prove that we are to follow the righteousness of faith, rather than of works? Silas. By two reasons contained in this present text: Method. the first is this, That Christ is the end of the Law, for righteousness; but it is certain that we do receive Christ jesus rather by believing then by working. Therefore we must seek to be justified before God by faith and not by works. Or thus, The law serveth to send us unto Christ, therefore we are justified by believing in Christ, who is the end of the law by fulfilling it, and not by the works of the law which we do. The other reason is taken from the property of the law, which requireth perfect keeping of it unto righteousness & life, verse 5. but the perfect keeping of the law, is unpossible to us, therefore we cannot have righteousness by the works of the law, but by faith in Christ. Or thus, 〈◊〉 righteousness is impossible to be had which promiseth life upon an unpossible condition; but the righteousness of the law is such; therefore it is impossible and not to be sought after by us: but on the contrary, the righteousness of faith being possible to be had, therefore it is to be followed of us, and rested in only. Tim. What be the parts of the fourth verse? Silas. Two: First, in what sense 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 answer to a secret Coherence. objection of the jews, who might say and plead that they sought for themselves no other righteousness than that the law requireth, and that being the true righteousness, therefore they could not err in their zeal for it. Again, they being afraid to be excluded from this true righteousness, if they admitted Christ, therefore did not they embrace him. Unto this their objection the Apostle answers, that indeed the jews did not seek true righteousness, because they contemned Christ, who is the end of the law for righteousness to believers; and therefore they had no cause to fear the losing of the righteousness of the law by cleaving to Christ, who is the end of it. Or the connexion may be this, to render 〈◊〉 why the jews through ignorance and pride refused the righteousness of God, because they knew not Christ, who is the end of the law for righteousness. Tim. What law is meant here? Sil. By law is meant both ceremonial and moral, but Interpretation. chiefly the moral law of the ten Commandments. Tim. In what sense and meaning is Christ said to be the end of the Law? Silas. This word [End] hath four 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. Love is the end of the Law. Fourthly, that for whose sake or cause any thing is appointed. The word [End] in this text may well bear all these four significations: but the two last especially. For Christ hath determined the ceremonial Law for signification and practice: and the Moral Law for curse and extreme rigour. Also he is the mark at which the whole Old Testament (to wit, both Law & Prophets) aimed; for they bare witness to Christ, Ro. 3, 21. Thirdly, Christ is that which is intended in the Law, and for which the Law is appointed. Lastly, he is the perfection of the Law, inasmuch as he hath exactly in every point performed it, bearing the punishment due to the breach, and yielding due obedience. Tim. But declare unto us more particularly, in what respects Christ is the perfection of the Law? Silas. First, in respect of his integrity and purity of his Nature, being conceived without sin, Math. 1, 18. Luke 1, 35. Secondly, in respect of his life and actions, being wholly conformed to the absolute righteousness of the Law, 2 Cor. 5, 21. Thirdly, in respect of the punishment which he suffered, to make satisfaction unto God's justice for the breach of the Law, Col. 1, 20. To which may be added, that he hath purged the Law from the corrupt glosses of the Pharisics, Math. ch. 5, 6. Lastly, he reneweth it, causing his members here to begin, and in heaven to fulfil the obedience of it, Tit. 3, 5. 6. Tim. What is the sum of the first part of the 4. 〈◊〉? Silas. Thus much: whereas God gave us the Law of the ten Commandments, to be a Law of perfect righteousness, Sum. and men through weakness are unable to keep 〈◊〉, therefore Christ is now made the perfection of the Law, for that Christ hath made perfect and full that which the Law could not: for it could not pardon our sins nor give us power to fulfil it, but Christ hath done both these by application of his obedience, and sufferings to believers. Tim. What Doctrine ariseth from this verse thus explained? Doctrine. Silas. First, whosoever desireth perfect righteousness and eternal life, must come to Christ, who is therefore called our righteousness. 1 Cor. 1, 30. 2 Cor. 5, 21. The reason hereof is, because perfect righteousness (such Reason. as is required in the Law, and to which eternal life is due) is to be found in the man Christ only, and in no other humane creature whatsoever: and this cometh to pass, not by any defect in the Law, which is a word of life, and ordained to give life, Rome 7, 14. but by our own default, who cannot thoroughly obey it, Rom. 8, 3. Tim. What profit is to be made of this Doctrine? Use. Silas. It convicteth those of error, which will be justified The formet Doctrine teacheth, that Faith properly taken, 〈◊〉 not, but in respect of the object Christ, from whom it hath all virtue and power. any other way, either in whole or in part, save by Christ only: for since nothing that men do or can do, before or after grace, can be said to be Christ, & Christ alone is our righteousness; therefore, to trust in any thing for righteousness, is to make that a Christ, and so to renounce him. Secondly, it teacheth, that true Christian people be the only happy men, and only Christian religion to be the only true religion; because it alone teacheth the Doctrine of Christ, and of righteousness by him, therefore all other professions, besides Christianity, directly leads to perdition, whatsoever shows they have. turcism, Papisme, Paganism, etc. are false and deceitful religions. Tim. What is the next Doctrine? Sil. That the chief office and duty of the Law, is not only to give knowledge of our sins, and to be a direction for our life and manners, but to direct us unto Christ, as unto the proper end thereof, in respect whereof the law is termed our Schoolmaster to Christ, Gal. 3, 24. Tim. But how doth the Law direct and bring us unto Christ? Silas. Not directly, and ofit own nature, for so it How the law doth bring to Christ. threatens us with death for every disobedience; & promiseth eternal life no otherwise then upon perfect obedience, which we utterly want: but indirectly and by accident, namely by showing out sins, accusing & condemning us; therefore it compels us to despair of our getting righteousness and life by our own observing of the Law, driving us by that means out of ourselves to seek unto Christ, for the pardon of our sins, and to be accounted perfectly just, by his obedience imputed unto us. For as a glass by showing us the blots in our face warns us to wipe them out, and a sickness being known and felt enforceth us to the Physician for help, and as hunger and weariness compels us to look out for meat and rest; so the law by opening our guiltiness, and terrifying our conscience, by denouncing punishments, makes us run to Christ for remedy, that we may be justified by him laid hold on and received by a true and lively faith. Tim. What profit of this doctrine? Silas. First, it argueth all such of great foolishness, as Use. seek to be justified by the works of the law; for that is instead of a Schoolmaster, to make it a father and a redeemer Much more worthy of reproof are such as be never a whit affrighted & grieved by hearing the threats of the law, these be 〈◊〉 from Christ. unto us. Secondly, it doth admonish us how we may become profitable hearers of the law, (to wit) by learning from the law, being rightly expounded, not our sins alone and the judgements due unto them, but by considering Christ to be our redeemer, and deliverer from sin and the curse due to them. Therefore such are here justly to be reproved, as upon hearing of the law preached, do stick in the knowledge of their sins, and the fear of God's wrath due to them; whereas they should be led forward, thereby to see and seel a great need of Christ, that they may seek after him to obtain pardon of their sins, also righteousness and eternal life by him: as a man that is wounded, or one that is sick, runs to the Physician for relief and help, so the law revealing sin and death, should whip to Christ. Tim. Come to the second part of this text, and tell us what doctrines we are to learn from thence? 2. Part. Silas. First, that Christ together with his righteousness, 1. Doctrine. are received not by any works, but by believing, as it is here written, [to him that believeth.] Secondly, we learn 2. Doctrine. that the righteousness of Christ is offered and given not to the believing jews alone, but to all elect Gentiles also which shall believe in him, as it is written, [to every one that believeth.] Tim. What follows hereupon? Silas. These two things: First, that the difference between the jew and Gentile under the law, is now taken away by Christ, under the Gospel. Secondly, here is great matter of comfort for all faithful persons whosoever, how weak soever their faith be (so it be true:) for unto such their sins done against the law, shall not be accounted, and the righteousness which Christ hath done shall be imputed unto them as their own, to be full and true blessedness. Whosoever hath found mercy to believe in Christ, he is freed from the malediction of the law, his sins cannot hurt, Moses cannot condemn him; nay he is Lord over the law, sin, hell, and death, being through Christ's righteousness heir of life. DIAL. V. Verse 5 For Moses thus describeth the righteousness which is of the law, that the man which doth these things shall live thereby. Tim. FRom what book of Moses is this testimony fetched, and what is the sum of it? Silas. The testimony is fetched out of Leviticus 18. verse 5. The sum where of is thus much, that whosoever Sum. perfectly keepeth the whole law, shall have that righteousness, unto which as a due debt belongeth eternal life. So as here in these words is a compact between God and man; God promiseth eternal life so as men do his starutes perfectly; this is the covenant of works, made with Angels and men in their creation, and repeated in Scripture, to force us to Christ. Tim. To what purpose is this testimony cited? Silas. First, to prove that there is a righteousness of Scope. works, as well as of faith. Secondly, to prove that it is impossible for any mere man to have this righteousness of works; because the condition upon which the righteousness of the law doth depend, is not possible to be fulfilled: which is this, (to do the whole law in every point,) it being a thing which far surpasseth the infirmity of man's nature; and therefore we may not seek either righteousness or eternal life by the works of the law, but by faith in Christ jesus. Tim. Now come to the words and tell us what is meant by [describeth?] Silas. Thus much, to set forth a thing in so plain and Interpret. clear manner, as that it may be well perceived and understood, as a thing painted in lively colours to be seen. Tim. What is meant by the [righteousness of the law?] Silas. That 〈◊〉 ousnesse which the law moral teacheth and describeth, which elsewhere is called our own righteousness, or the righteousness of works; because it sticketh in ourselves, and standeth in working after the law, and not in believing the Gospel. Tim. What lesson are we to learn from the first part of this verse, being thus explained? Sil. That all such texts of Scripture as do teach works 1. Doctrine. and promise life unto them, they belong unto Moses; and are part of Moses law though they be written in the new Testament; as namely those words of Christ to the young man, Math. 19 17. If thou wili enter into life, keep the commandments also Rom. 2. 6. 7. and 13. For the Gospel requireth Reason. works as truites of faith, not as merits of righteousness and life. Tim. What use is to be made of this point? Silas. It helpeth us to distinguish between the sentences Use. of the law and of the Gospel; for the Gospel doth often promise life eternal, and salvation to repentance and good works; but not as they are performance of the law, but as the tokens and fruits of a lively faith, whereby the promise of eternal life is apprehended. Tim. Now go forwards and show us what is meant by doing, [he that doth.] Silas. To [do] signifies to keep and perform exactly Interpretation. and most perfectly, without any the least failings at any time: for here the sentence is legal; but when the sentence is evangelical, then to do signifies no more but to desire, to take care and to endeavour to do what we may, and what lies in us, as john 13. 17. If ye know these things, happy are ye if ye do them. Tim. What is meant in our text by [these things?] Silas. The statutes and laws of God, as appeareth by the 5. verse of the 5. chap. of Leuit. Tim. Of what life doth this text speak? Silas. Not of a temporal life only, (as some understand it,) but of eternal life also; which appeareth by comparing this place with Mat. 19 17. For as the law threateneth death eternal to every transgressor; so it propoundeth life, both temporal and eternal, to the perfect keeping of it; unto 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 mind, and the whole strength. Thirdly, that they be kept all our whole life long, until the last gasp and yielding up of the Ghost. Deut. 27. 26. Math. 22. 37. Gal. 3. 10. Tim. Tell us now what instructions we are to learn from the latter part of this verse? Silas. First, that the righteousness 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 look to have eternal life by his works of the Law: for it is written, he that doth them shall live thereby; but none doth them, therefore none shall live by them. And note this, that righteousness and life are denied to come by the law, in respect of us who do it not. Tim. But how may it be proved that there is none that doth the works of the law perfectly? Silas. Unregenerate men cannot do them, for they are evil from their youth up, Gen. 6, 5. and 8, 20. neither regenerate men can fully do them, for in many things we sin all, Iames, 3, 2. 1. john, 1, 8. Tim. If God's law be not possible to be kept, than it should A doubt. seem that the promise of life made unto 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 be not to us, who yet have title to eternal life by Christ's fulfilling of it. Thirdly, the elect by grace in this life are made able in some measure ro keep it, and shall be able to do it perfectly in the life to come, when they shall love God and their neighbour, with all their heart. Tim. What use is to be made of these doctrines concerning our great unableness to have righteousness by the Law? Silas. First, it confuteth such as look for eternal Use. life by the works of the Law, which indeed can minister nothing but death to us, sithence we cannot keep it. For as it promiseth life to the doers, so it threateneth death to him that fails but in one point; and what man living is he that sinneth not? Secondly, it serveth to humble us, in as much as by our own fault we are made unable to do the works of the law in that perfection that it requireth; for that it cannot give us righteousness and life, it must be imputed The law hun-bleth us by showing what we ought to have, and yet have it not by our own default, also it provoketh by prayer to seek it. to a weakness in ourselves, and not to an insufficiency in the law, Rom. 8, 3. Thirdly, it sendeth all men, even the best, out of themselves, and enforceth them to go to Christ for righteousness and life eternal, by believing that he hath fulfilled the law for us, by his obedience and death; and this is indeed the right meditation of the doctrine of the law, when it schooleth and swindgeth a sinner unto Christ, to fetch from him alone righteousness and salvation. Now hereby shall we know that the preaching of the righteousness of the law, hath driven us to Christ: First, if we trust not to the works of the law, to seek life by the merit thereof in whole or in part. Secondly, if we strive to order our works according to the level of the law, making it the rule of our Christian life, still suing to Christ, for pardon of faults. Lastly, learn hence, that if the righteousness of the law having promise of life, do consist in doing things commanded, in all perfection; therefore Christ cannot be the end of the law for tighteousnes, unless beside the passion of his death there be allowed unto believers his active obedience and integrity of life, that in him we may claim life, as well as escape death. DIAL. VI Verses 6, 7, 8. But the righteousness which is of faith speaketh on this wise, Say not in thy heart who shall ascend into heaven? (that is to bring Christ from above,) or who shall descend into the deep? (that is to bring Christ from the dead,) but what saith it, etc. Tim. WHat is the scope of this Text? Silas. As before he described the righteousness Scope. of the law out of Moses, so now by an antithesis, (out of Moses) he setteth forth the righteousness of faith by the effects, objects, and properties, plainly showing that it driveth away doubting and fear from the conscience; & leaneth upon the word of promise, being possible, easy, and certain; and in all these it is quite opposite unto the legal justice. Tim. Declare now plainly the sum of this Text. Silas. It is thus much: that the righteousness of faith Sum. neither leaveth the conscience doubtful of salvation, nor striketh in it any fear of condemnation but: staying itself upon the manifest and sure word of the Gospel concerning Christ dead for our sins, and risen again for our righteousness, it engendereth firm quietness in the hearts of believers, and draweth free confession from their mouth, of Christ's death, resurrection, and ascension. Tim. What be the parts of this Text? Sil. Two: the first negative, showing what faith speaketh Parts. not, or forbiddeth, with the cause and reason why. verse 6, 7. The other affirmative, 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 eternal life in heaven, upon this ground, because Christ is ascended thither for us. Secondly, it forbiddeth all trembling, and fear of being tormented in hell, upon this reason, because Christ being dead, hath by his death overcome eternal death, not for himself, but for his members. Tim. Come we to the words, and tell us what is meant by the righteousness of faith? Silas. That which before in verse three is called the Interpretation. righteousness of God, standing wholly in believing; or the righteousness of Christ, being laid hold upon by faith, or a person justified by faith in Christ; it is no matter which of these we follow. Tim. But how may this righteousness be said for to speak? Sil. By a figure called Prosopopoia, as Rom. 8, 19, 20. Paul putteth a person of a reasonable creature upon the justice of faith, and bringeth it in speaking and declaring itself what manner of thing it is, and what it works in believing hearts. Tim. What may we learn from these first words? Silas. That a lively faith is necessarily required as an instrument 1. Doctrine. to receive true righteousness before God. Secondly, 2. Doctrine. whosoever is endued with this faith, hath that right teousnes which God alloweth of in justice; not that faith Faith properly taken, is not our justice before God. (as it is a quality, a work, or gift, is this justice,) but because God imputeth to faith the justice of his Son Christ, which alone is able to appease him, and to abide the rigour of his law, which faith as a work cannot do. Tim. What may we learn by this, that Paul confirms the doctrine of free righteousness by faith, out of Moses his writings? Silas. That Paul the Apostle and Moses writings, had good agreement in the doctrine of the Gospel. Secondly, that the righteousness of faith hath witness from the law and the Prophets. Thirdly, that Moses knew and preached the Gospel as well as the Law; hence it is that Moses law doth oftentimes signify the whole doctrine of God, as Psal. 19 7. Tim. Why then is Moses accounted a Preacher of the A doubt. law, and set against the Apostles and Christ, the preachers of the Gospel? john 1. 17. Silas. Moses had this denomination of that which he did for the most part, and that was to publish and expound A solution. Therefore Law and gospel to be destinguished by the nature of doctrine and not by books. the law to the people: howbeit the promises of grace are contained in his writings also, & he prophesied of Christ, john 5. 46. For Moses wrote of me: even as Christ and his Apostle did preach the law and urged repentance, Mark 1. 15. Yet because their chiefest endeavour was to set forth the promises of grace, they are therefore called the Ministers of grace, and dispensers of the Gospel. Tim. What use of this point? Silas. It serveth to draw the jews the sooner to embrace Use. the righteousness of faith, since it was taught by Moses, a Prophet whom they much honoured and respected, and yet refusing to believe in Christ, even for that they thought thereby to be drawn away from this Moses; whereas Paul tells them that there is no such matter, if they would believe Moses: but chose they must receive Christ, whom he preached: as john Baptist, so Moses prepared Disciples for Christ, the one more, the other less clearly. Tim. But how may it appear to us, that Moses in this testimony Doubt. did speak of Christ and the Gospel? Silas. First, out of Moses words, Deut. 30. 6. 11. the Solution. promises of conversion to God, and circumcision of the heart are parts of the Gospel; and this was the commandment, and not the legal precepts which that day he spoke. Secondly, out of Paul, who in this place termeth the word which Moses spoke, to be the word of faith, verse 8. Thirdly, if Paul had used this text of Moses by allusion, agreement or proportion only (as if such words as were spoken by Moses touching the law, might fitly be applied by Paul to the Gospel,) then had they not served the purpose of the Apostle; which was to confirm by testimony of Moses, that which he had spoken before touching Christ, being the end of the law for righteousness to him that believes. They are then deceived which think that Paul alludeth to Moses, citing him by way of consequence and not directly; or that he doth speak of the bare knowledge or performance of the law, either by natural strength, or as it is made easy by grace: for then Paul should not have spoken of righteousness by faith, but of sanctification and newness of life; which is quite besides his drift and scope, which is out of Moses to commend the righteousness of faith, as is very plain in the text. Tim. But the Apostle doth not report Moses words. Silas. True, not in so many letters and syllables, for something is altered, also added and taken away; but in sense and meaning he doth allege them, and that is sufficient. Tim. What is meant by [saying in thy heart?] Interpretation. Sllas. Thus much: think not doubtfully within thy self, or let not thy mind be perplexed with waverings, thoughts and reasonings. Tim. What is meant by this question [who shall a seend into heaven?] Silas. Thus much, as if it were said, Who shall go thither for us, to bring us word, whether God be pacified with us, and meaneth to give us salvation there? Tim. What is meant by the other question [who shall descend to the deep?] Silas. By the [deep] is meant Hell, as reve. 9 1. 11. & 20. 1. To descend to the deep signifies to go down into the place of torment: the meaning is, who shall go down thither to tell and assure us that we are free from the malediction and damnation of hell, and shall never be thrown down into that deep burning lake? Tim. What are we to learn from these questions? Silas. First, that they which stick to their own Doctrine. works, and think to be saved by their own deservings, they have wavering and unquiet consciences, troubled with doubtings, tremble, and fear; for that which the righteousness of faith speaketh not, that the legal justice doth speak. The reason of this doctrine is, because the Reason. law which promiseth life to perfect obedience, gives no power to obey; it threateneth death against every transgression, but gives no remedy against any such evil and misery. Therefore it must needs be that such as follow the righteousness of the law, must still be filled with anguish of Soul, because their conscience witnesses unto them, that they have not done all which the law commands, but are transgressors manifold ways in many things, and so remain perplexed and without rest. Tim. What is the use of this point? Silas. This sets forth the miserable condition of all Use, such as seek righteousness and life, by their own deeds; for such can never have any sound ttanquility; well may they have benumbed dead consciences, but pacified conscience, they cannot have; because they always lack what is required by the law, which condemneth to death every fault even the least. Tim. What other thing is to be learned out of these questions? Sil. That there are two main doubtings which use to Doctrine. perplex and trouble men, that are without faith in Christ, the one is how to be saved and to attain heaven. The other how to escape hell and damnation. And these two doubtings are continual and necessary effects of legal righteousness: for a man that hath not wholly kept the law, must needs doubt whether he shall have eternal life. For it is promised upon no other condition but of exact and strict performance, and he who knoweth that he hath done things against the law, must needs be in fear of damnation, because it is threatened unto every sin. Tim. Have 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 expel doubting, as heat expels coldness; as appeareth by james, which tells us that faith forbids us to waver, james, 1, 6. and by the words of Paul the Apostle, Rom. 4, 20, 21. Tim. But how then comes it to pass, that believers are often Doubt. troubled with doubtings? Silas. This happens through the infirmity of their Solution. flesh and natural weakness, which wrestles and strives with the assurance of faith, which though it be certain and firm, 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 palsy, or some other weakness, though the property of the hand be to hold fast: so of the weakness of faith ariseth doubting; but the property of faith is to breed affiance and confidence, and to drive away doubtings and fears, even as the Sun scatters mists, Ephes. 3, 12. Hebrews 10, 2. 2. Colossians 2, 2. Tim. What use is to be made of this point? Silas. It teacheth a main difference between the Use. righteousness of the law and of faith: for of this springs tranquillity through the assurance of God's love; and of the other trepidation and trembling through conscience of sin. Secondly, it confutes the Papists, who deny infallible assurance and certainty to be the office of faith, and destroy the very nature of faith which is, to assure men. Thirdly, it warns us 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 seek after faith, by which alone they are able to get victory over doubtings; which may well assault faith, but must be overcome by faith, 1. john. 5, 4. Tim. But from whence fetcheth faith a remedy against doubtings and fears? Silas. From the ascension of Christ into heaven, against the doubting of salvation; for if Christ be ascended and possess heaven in our names, and there make request for us, than we must needs deny his ascension, and fetch him back from heaven again, if we make question how to be saved. Tim. Whence have we the remedy against the fear of condemnation? Silas. From the faith of Christ his death and resurrection. For if Christ be dead and raised from the grave, then hath he gotten victory over sin, death, hell, and Satan. Therefore what is it else but to deny his death, and to bring him back again to the Cross and grave, if we should greatly fear the torments of Hell? Consider this well. Tim. What are we to learn from hence? Silas. That an unbeliever denies the death, resurrection, and ascension of Christ, whatsoever profession he make. Secondly, that the articles of Christ's death and resurrection and ascension, be as a fortress against infidelity, To him who hath not the fruit of these, to him Christ is not dead, risen, and ascended. doubtings and fears; and serve as notable means and helps to confirm and establish a Christian heart in faith: therefore they ought to be well known, and often with good study meditated on. DIAL. VII. Verses 8, 9 But what saith it? the word is near thee, even in thy mouth and in thine heart. And this is the word of faith which we preach. For if thou confess with thy mouth, and believe with thy heart that God raised up jesus from the dead, thou shalt be saved? Tim. WHat is the scope of this text? Silas. To commend unto us the righteousness Scope. which is by faith in jesus Christ, without all respect unto works, by the certainty, facility and fruit that follows it; and no we affirmatively, Paul showeth what it is that faith speaketh. Tim. How is the certainty of this righteousness gathered? Silas. From the nature of the object, which is the word of God, not every word, but the word of faith (even the promise of Christ apprehended by faith) verse 8. The sum where of is this, that Christ jesus is dead, and rose again to justify all that believe in him, verse 9 Tim. How gather ye the facility of the righteousness of faith, that it is easy and possible? Silas. By this, that unto our justification there is no more required than this, that the heart believe, and the mouth make confession of the death, and resurrection of Christ. Tim. What is the sum of this whole text? Silas. Thus much, he that truly believeth, and accordingly Sum. doth profess the promise of God made unto mankind, concerning blessedness by the incarnation, life, death, and resurrection, and intercession of Christ, hath a ready and certain way to attain righteousness and eternal salvation, without all consideration of merit of works, either done before or after grace. Tim. Come we to the eighth Verse, and tell us what parts it hath? Sil. These three: First, a question which is imperfect, Parts. & must be thus supplied, But what saith the righteousness of Faith? This question serveth to stir and quicken up attention. Secondly, an answer; This it sayeth, that the word is near thee, etc. Thirdly, a declaration what word he meaneth, not of the Law, but of the Gospel. Tim. Come we to the Interpretation, and tell us in what Interpretation. 〈◊〉 it is said, [That this word is near us?] Sil. That is to say, it is propounded and offered unto us plainly to be understood by the ministery of the Gospel, so as we need not cross the Sea, nor climb up the Mountains, or take any long painful journeys to seek it out. Tim. How is it said to be [near in our hearts, and in our mouths?] Silas. It is near in our hearts, by being grafted or planted in our hearts by faith; and it is near in our mouths when we make profession of it before men, when cause requireth so to do for God's glory, or the benefit of others. Tim. Why is the Gospel called the word of Faith? Silas. First effectively, because it begetteth faith thorough the Spirit, as verse 17. Secondly, obiectively, because it is received by Faith, as the proper and especial object thereof. Also, because it teacheth and requireth not works, but Faith only unto righteousness before God. The Papists do err, which say, that the doctrine of faith and life, is meant by the word of Faith. here Paul meddleth not with good life, elsewhere he dealeth about it. Tim. Let us now know what Doctrines we have out of this eight verse? Silas. These three: First, that a lively Faith, hath the word of God for the foundation and ground of it, to Doctrine. build and stay upon: whereby [Word] we may understand either generally that word which is revealed unto us in the Scripture of the Old and new Testament. For Faith doth believe and assent to all that which GOD speaks in the Scriptures; because they proceed and come from him who is the God of truth; all whose words are most true and faithful: howbeit our Christian Faith doth more specially respect the word of the Gospel, the promise of Grace touching the remission of sins, and eternal life by jesus Christ; as it is said here by way of exposition [This is the word of Faith which we preach.] And wheresoever we find Faith, and Christ his blood and death coupled together, we are given to wit, that the Doctrine teaching Christ his person and office, is the proper object of our justifying Faith, which is therefore by Divines defined to be an affiance in the promise of Grace. Tim. What may be the reason that Faith looketh in the matter of justifying only, to the word of promise? Silas. Because that word alone doth offer unto sinners Reason. the merits of jesus Christ to be freely enjoyed of them unto remission of sins and salvation, so as they be embraced and received; and therefore they be called the word of his grace, and the Gospel of Christ, & the word of salvation and reconciliation: because both the free love of God, and Christ, and all his benefits be propounded to the elect in the word of promise. Tim. What use are we to make of this first doctrine? Use. Silas. It confuteth the Papists, which make not the word alone, but their Apocrypha writings, & human Traditions, to be the Anchor and stay of faith; which is with the foolish Builders, to lay our Foundation upon the sand, and not upon the rock. Tim. What is the second Instruction? Silas. That Faith is no wavering uncertain opinion, fleeting through ignorance and fear, but is a firm unmovable and sure knowledge, because it resleth upon God's word and promise, than the which nothing is more sure and certain. For it is written, The word of God is true, 2 Sam. 7, 28. His testimonies are sure and endure for ever, Psal. 19, 7. 1 john 2, 17. Also, Heaven and earth shall perish, but one tittle of God's word shall not perish, and Rom. 9, 6. 2 Cor. 1, 20. 1 Cor. 1, 9 Now then, Faith itself must needs be a thing unmovable, and bring with it an infallible certainty, sithence it leaneth on such a firm rock, Mat. 7, 25. as the sure words of the faithful promises of God, who neither is deceived, nor can deceive us, seeing he cannot lie, Tit. 1, 2. but is only truth, yea truth itself, Ro. 3, 3. Hence it is that (plerophory) or full assurance is attributed to Faith in Scripture, Col. 2. 2. Hence also it is, that godly Christians, rather than they will deny the doctrine of Christ, or any part of it so ascertained unto their understanding, and with such firm assent of their minds received, they choose to lose their liberties, livings, yea and lives also, if the will of God be: examples hereof, we have in many thousand martyrs of Christ in all ages. Tim. Can ye give us examples of any, whose Faith hath remained stable and unshaken, by reason of God's word and promise? Silas. Yea, of jacob, Gen. 32, 9 of Abraham, Rom. 4, 21. God's power & promises, being the two props of Abraham's Faith, Heb. 11, 17, 19 Of David, Psal. 119. In thy word is my trust. Tim. By what comparison may this be illustrated and set forth? Sil. Of a good man whose word deserves credit, and Similitudes. ehaseth away doubting from such to whom it is given: so or much more than so, ought the word of God to be rested in, and that without wavering and anxity of mind perplexed with fear: forsomuch as God is the author of all that truth and fidelity that is in all good men, and being himself the fountain of all truth, without mixture offalshood, therefore his word may be taken without stammering or doubting: and that Faith which leaneth upon it, must needs be very firm and strong against all assaults of Satan, whose fiery darts of doubts and despair are quenched by the Faith of God's word. If in marriage for wedlock duties and comforts, we stay upon our mutual promises, how much more may the spouse of Christ, even every faithful soul, quietly and firmly rest upon the promise of our husband Christ, for all good things present and future, both now and in Heaven? Tim. What profit is to be 〈◊〉 of this second instruction? Use. Sil. First, hereby is overthrown the Popish doctrine, which alloweth unto justifying Faith, no more but probable or conjectural knowledge, leaving men's consciences full of fear and doubting of their own blessedness: wherein upon the matter they disable the word of God's promise, and make his word false. For to teach that men ought still to stick in doubts of their own salvation, though God have promised it by Christ to such as believe in him: what is this else, but to play the Butchers of men's Consciences, which are even kept upon the rack by Romish Divinity; and also to charge the word of God with forgery and falsehood, as if he did not mean in good earnest? Secondly, hereby we see, how slanderous they are, which accuse the affiance and confidence of Faith to be a wicked and damnable presuming, sithence it is duty and Christian submission, to rely undoubtedly upon the word of God, and not godless presumption; which rather they are to be 〈◊〉 with, who have all or most of their trust in their own innocency and good works, and not alone in the truth and mercy of God. Thirdly, here is matter of great comfort unto all faithful souls, who in all temptations stirring them to doubt of their own happiness, they may enfree themselves from all terror, by having recourse to the word and promise of God, as David did. I had perished in my trouble (saith he) but for thy promise, thy word hath comforted 〈◊〉. For as the palsy man in the Gospel, having Christ's word (be of good comfort thy sins are forgiven thee,) was thereby cheered, and made both quiet and joyful: So the promise of the Gospel being applied to a trembling Soul, will fortify and 'stablish it in tranquillity and peace. This Satan knoweth, and therefore his practice is to hide the promises of grace from troubled consciences, or else to suggest unto them this, as though that such promises were not made to them, or did not belong unto 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 Romans, is that self same word which Paul and other Apostles preached. Therefore it is false which the Manichees and Papists avouch, that the Apostles taught other things then that they then wrote; that hence they may have power to join thereunto their Apostolical traditions unwritten: which error of theirs must be rejected as Apocryphal and false. If they be not confonant to the Scriptures, they came not from the Apostles, but are counterfeit. Tim. Let us proceed unto the 9 verse, and tell us what is meant by confession? Silas. An open and plain profession, that jesus who is Interpretation. Lord of all, is our Lord also; for that he is Lord, the Devils know and acknowledge. Therefore Christians must go further, and believe it with affiance. Tim. In what respects is jesus [our Lord?] Silas. Both by right of Creation and power over us, and also by grace of redemption, having as well ransomed us to be his own peculiar people, as created and governed us. Tim. What is it to [believe in thine heart?] Silas. It is not only in our minds to see and assent unto the truth of the history of Christ, (which even wicked men and hypocrites, yea unclean spirits do,) but to embrace in our hearts, will and affections, with holy confidence, the benefits of Christ his death and resurrection, even reconciliation with God, remission of sins, righteousness and life eternal. Tim. Why is confession set before faith, which is the Doubt. cause and root of confession? Psalm 116. 10. I believed therefore did I speak. Silas. First, because Moses did in this order propound Solution. them, as in the 8. verse is cited. Secondly, we cannot discern other men's 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 〈◊〉 he only name Christ's 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 distinguish Christians from Pagans and Infidels, who do easily accord to believe that the man Christ was born, lived, and died; but they deny his resurrection, as a thing which exceedeth compass 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 us little, unless he had risen again, wherein he obtained a perfect victory over sin, death, hell, and damnation, for all the elect. Lastly, the article of the resurrection presupposeth all the rest, and knitteth together as a link, both antecedents and consequents: his incarnation, life, and death which went before; and his ascension, sitting at his Father's right hand, and his intercession which follows after his rising. Under which then by a Synecdoche all the other passions and actions of Christ, be contained. Tim. What doctrine ariseth out of this 9 verse? Silas. Only this one; to wit, the facility and easiness Doctrine. of that righteousness, which is by faith in Christ; 〈◊〉 unto our righteousness before God, and salvation in heaven, there is no more difficult and hard thing exacted of us, but with the heart to believe, and with the mouth to confess Christ: and by this means, Christ will be near to us both in possibility and efficacy: in possibility, because it is a thing possible which may be, that elect sinners shall have grace to believe, especially God having ordained them unto Faith, Acts 13, 48. but it is utterly unpossible, that they should keep the whole Law perfectly, God's decree and man's corruption being against it. And secondly, he is near and easy to us in efficacy, because through the holy Spirit, he is made to dwell in a faithful heart, really and actually; and his righteousness as a rob or garment, is put upon them, to cover their sins and unrighteousness. Tim. Yea, but to believe in Christ, is no less impossible & Aidoubt. hard, then to fulfil the Law: for we have no more power to do the one, than the other. Silas. It is true: but this facility is to be understood, Solution. not in regard of the beginning and efficient cause of Faith, which is merely God's gift without ourselves, he working in us both will and deed, Ephes. 2, 10. Phil. 2, 13. but this righteousness of Faith is easier in regard of the manner of the work, because the Law requireth the full obedience thereof to be performed by ourselves, which cannot be in this infirmity, Ro. 8, 3. But Faith referreth and sendeth us to Christ for the performing of the Law; and in regard of the manner of the work, it is far easier to believe the Law to be done by another, who was able to fulfil it, and was sent for that end, then to do it ourselves. Also much easier it is, to believe and give assent to a true promise, then to keep strictly, without failing all God's commandments. If a King should say to a Subject, Conquer me such a kingdom. and I will give thee my daughter with large dignities and livings; were it not harder than if he should say, do but trust my word, and I will do all this for thee. In these considerations one saith, that salvation hath but a short cut, it requireth no external labour, but inward belief: and Calvin saith that by the operation of the Spirit, thou mayest easily believe with thy heart, and confess with thy mouth. And Lyranus saith, here is showed the facility of the righteousness of faith. And Faius thinketh this saying, of being near in the heart and mouth, to be a Proverbial speech, commending the readiness of that which is in the heart and mouth. Tim. What use hereof? Use. Silas. It ministereth comfort to Christians, to consider that the means of passage to heaven be not unconquerable and unable to be attained. Secondly, it declares how uncomfortable Popish Doctrine is, which excludes and shuts out all hope of being saved, by tying salvation unto an impossible condition of fulfilling the Law. Thirdly, it stirreth us up to the love and praise of God's goodness, in appointing so easy a condition, and giving us power to keep it, For Faith is the gift of God. DIAL. VIII. Verse 10, 11, 12. For with the heart man believeth unto righteousness: and with the mouth man confesseth unto salvation. For the Scripture saith, etc. Tim. WHat doth this Text contain? Coherence. Silas. First, a repetition and confirmation also of that which was said touching salvation, the effect of righteousness by faith; together with an explication of the persons to whom righteousness and salvation belongeth. The thing here repeated is, that a Christian that believeth in Christ dead and raised to life, and confesseth this his faith before men, shall certainly and without doubt be saved. Wherefore let us Method or disposition of the Text. observe these things, that faith and confession are coupled together, as the tree and her fruit, and as the Mother and the Daughter. Also they be set soorth by their proper subject or seats whereto they cleave, and wherein they stick and rest, Faith in the heart, and confession in the mouth. Lastly, not the parts but the degrees of salvation be pointed at. The first degree or beginning of it, is righteousness, to wit, absolution from sin, by free pardon, through the merit of Christ his death, and 2. Degree of Salvation. being accounted just before God, by the worthiness of his obedience to the Moral Law. The second degree, is perfection of salvation in heaven, & all the proceedings thereunto, from justification till Glorification in Heaven, here called salvation. Tim. Whence is the Confirmation of this proposition fetched? Sil. From authority of Scripture, as of Esay 28, 16, v. 11. and joel 2, 32. verse 13. Tim. What doth Paul in the explication of the persons, which shall be partaker: of this salvation? Silas. First, he noteth them by an universal particle [Whosoever,] without difference of Nation, or sex, or age, or condition. Secondly, he particularly nameth both jew and Gentile, which in respect 1. of salvation, 2. and the need thereof by sin, 3. with the means thereof by Faith, are equal, as he proveth by two Reasons: one from the unity of God's essence, who is the same Creator and jews & Gentiles be equal, wherein and why. Saviour of all the elect, jew and Gentile. Secondly, from the immensivenesse of God's mercy, which is so large, as that it can suffice all sorts of people which trust in his Son, and call upon him, verse 12, 13. Therefore by calling of the Gentiles, nought was taken from the jews; these were no whit endamaged by saving them; God is sufficient for both. Tim. Come we now to the Interpretation, and tell us what is Interpret. meant by [Man,] As also what is meant [by believing?] Sil. By man is meant every true Christian, man or woman. And by believing is meant, not only to assent unto the Doctrine of Christ, but with confidence and sure affiance to embrace it. Tim. What is meant by the Heart? Silas. The soul, with all the faculties thereof, but especially the will and affections; which are therefore in phrase of Scripture termed the heart, because the soul keepeth her chiefest residence in that fleshy part of man called the heart, sitting and showing herself there, as it were in her chair of estate. Tim. What is it [With the heart to believe to Righteousness?] Silas. It is the same with that phrase, Ro. 4, 5. to have Faith imputed for righteousness; or with that, Ro. 9, 30 to attain to the righteousness of faith: or Gal. 3, 14, 24. To receive righteousness, or to be made righteous by Faith. Tim. What Lessons are we to learn from the first part of the tenth verse? Silas. First, that unto righteousness before GOD, Doctrine. (that is, to remission of sins, and perfect justice by Christ's death and resurrection) there needs on man's part, nothing but a true and lively Faith. Indeed good works are witnesses to testify the truth of this faith before Reason. men, and unto ourselves; but when the speech is of getting and receiving righteousness (even pardon All that be justified by faith only, are freely justified, Amb. in 3. ad Rom. of our sins and eternal life by Christ) works are clean to be shut out and excluded, as having no power to enable us to embrace Christ: and this is the controversy between us and the Church of Rome, that whereas they do part the instrumental cause of our righteousness between Faith and works, we attribute it unto Faith only, according to the doctrine of the Scripture, God hath justified us, v. sing thereto no works but saith only, cbries. in 3. Rome Rom. 3, 27, 28, 29, 30. Gal. 2, 16. and of the Father's agreeable thereunto. The believing man shall be justified in Faith only. Ambrose on 1 Cor. 1. Whosoever trusteth in Faith only is blessed. Hierom Chap. 3. unto the Gal. By Faith only shall Christ save the offenders of the Law, Only Faith in Christ doth make us clean Aug. Chrysostome on the Ephesians. To these might be joined Basil, Theophylact, Hilary, Cyprian, & many more, which teach the same truth as we now do. Tim. What use of this Doctrine? Use. Silas. First, it instructeth us to know how necessary Faith is: for where this is, there righteousness is; and there is no righteousness where Faith is wanting. Secondly, it convieteth the Papists of grievous slanders, in that they charge Luther to be the first inventor of this Doctrine touching righteousness 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 himself, had delivered this truth to the Church, even from the beginning. How then can it be an heresy in Luther to teach thus, but it must be an heresy also in the Penmen of the holy Ghost to write thus? Tim. What is the next Doctrine? 2. Doctrine. Silas. That the seat and subject of Faith is not the mind alone, but the will also, which is more specially 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 use are we to make of this Doctrine? Sil. It serveth to teach, that unto a lively Faith, there Use. is required a double work of the Spirit: First, to enlighten the mind, that it may certainly see and assent to the things written in the Gospel. Of this first work it is, that Faith is often in Scripture termed Understanding, Colos. 2, 2. and knowledge, and seeing. The other work is to bow john 17, 3. the affections that they embrace, and fully rest in that john 6, 40. which the mind hath fully assented unto. From this Ephes. 3, 12. work. Faith in Scripture is termed trust, confidence, and affiance. Secondly, this Doctrine serveth to confute the Romanists, which place Faith in the supernal part of the soul only, and will have it to be nothing else but the assent of the mind to the will of God: whereas it is not written here, that with the understanding, but with the heart man believeth to righteousness. There may indeed be worthy knowledge and notable assent in the understanding part, but it is the heart which believeth to justification. Thirdly, here is an exhortation to all Christians (as they will be assured of this justifying faith,) not to rest content with a naked knowledge of the Gospel, or that in their minds they have yielded agreement and consent to the truth of it; but nearly to look unto this, whether faith have taken hold of their will and affections, to make them obedient to their illuminated understanding, with some measure of peace and joy; and to resist all contrary thoughts and motions, with a loathing of them, being ready to make confession of Christ in our mouths. Tim. What is signified here by [confession of the mouth?] Silas. Not only a plain and clear acknowledgement of Christ, to be the only Lord and Saviour of mankind; and of all that doctrine which concerns his office, natures, persons, and benefits: but the calling upon his name with trust in him, as in our own Lord and Saviour, as it is expounded in the 13. verse following, wherein vocation is put for confession. Tim. Wherefore is this work of confession added unto faith? Silas. To distinguish and put difference between a dead and a lively faith, by a peculiar fruit of it. Tim. But why is this work named as the witness of faith, rather Doubt. than any other work? Sil. First, because it is easily gathered out of the words Solution. of Moses before alleged in verse 8. where Moses spoke of the mouth, and joined it with the heart. Secondly, because it is a principal token of a true faith, when occasion serveth, sincerely to confess the doctrine of Christ, and to call upon his name faithfully; which no hypocrites do, for they draw near with their lips only, Math. 15. 8. but this confession which is a sure mark 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 here salvation is promised to such as confess Christ out of a lively faith. Tim. But in what sort and sense is salvation annexed to Doubt. confession? Solution. Silas. Not as the effect to his cause, but as the way to Confessio est via qua perventur 〈◊〉 Bez Note. the end; for confession is but the way only by which justified persons do come to their perfect blessedness in heaven, which is here signified by salvation, as the highest degree of our happiness. Seeing righteousness is attributed to faith, and salvation necessarily follows righteousness; therefore faith is the only instrumental cause, whereby we be justified and saved; and not confession, which is but the path only wherein the godly are to walk to heaven, and a 〈◊〉 of a saving faith: 10 as vain is that Popish note, upon these words, that faith without works justifieth not: it justifieth without works, but it is not in a Christian without works. What doctrines are taught from this latter part? Silas. That a lively faith bringeth forth good works, Doctrine. and namely the confession and invocation of Christ; which where they are, there is true faith, and there is no true faith where they be not; as there is no fire where there is no light nor heat, for it is the nature of faith to witness itself upon occasion, as fire sendeth forth heat. Therefore are we wronged by the Papists, who accuse us to teach a weak and a dead faith void of works: and Christians are to be warned to get such a faith as can show itself by works, and such works as proceed from faith; for we teach that true faith works by love, and all works which come not of faith, to be sins. Secondly, we learn that confession is a work necessary to salvation, and is to be done of all those that will be saved; necessarily, as a duty and a thing commanded us of God, but not as a meritorious cause. Tim. But what things belong unto Christian confession? Silas. First, knowledge, to see the truth concerning Christ. Secondly, wisdom, to espy the due occasion of confession; to wit, when God may be glorified, and our neighbour edified. Thirdly, boldness, to do it freely without fear of man. Fourthly, sincerity without dissimulation and guile. Fiftly, reverence, as in God's quarrel and presence. Sixtly, meekness, 1. Pet. 3, 15. Such as be drowned in ignorance of the Gospel and unbelief; also rash, presumptuous, and vainglorious persons, timorous and fearful ones, hypocrites and falsehearted men and women, proud and malapert people, be not fit and meek to perform this duty of confessing Christ. DIAL. IX. Verses 11, 12, 13. For the Scripture saith, whosoever believeth in him shall not be ashamed. For there is no difference between the jew and the Grecian, for he that is Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. Tim. WHat is the drift of this Text? Silas. To prove by authority of Scripture, what Scope. he had said before in verse 10. where he ascribed righteousness unto faith, as to a cause; and salvation to confession, as to a way which leadeth unto salvation. The argument standeth thus: It is not possible that the scripture should be broken and untrue; but the Scripture promiscth righteousness and salvation unto such as truly believe and call upon Christ. This is proved by these three verses of our Text; touching faith, verse 11. touching confession in verse 13. Therefore men do believe with the heart to righteousness, and salvation pertaineth to such as confess him. Tim. What may we learn hereby, that Paul proveth his doctrine by testimony of Scripture? Silas. These lessons: First, that the Scripture is sufficient Doctrine. not only to teach all needful truths of godliness, but to confirm and prove it also. Secondly, that the word written, is the infallible rule of all doctrines, which are to be delivered unto the Church, for direction of faith or manners, for in that Paul doth prove and 'stablish all doctrines of Christianity by the Scripture alone (not using any other testimony for that end:) Thence it follows, that Scripture only is the most certain and undeceiveable rule of all doctrines. The reasons hereof be, first because God the author of all Scripture, is Reason. most perfect in knowledge, and of infinite wisdom; therefore his word must needs contain a perfect rule & direction whereby to judge of doctrines. Secondly, our faith springs from Scripture alone, Romans 10, 17. Therefore we must believe that only for sound doctrine, which can be drawn from the word of God written. Tim. What use of this doctrine? Silas. First, it serves to admonish us to try all things Use. which is taught of any Ministers, by the touchstone of the Scriptures, as the Christians of Berea did, Acts, 17, 11. receiving willingly what we find grounded upon and consonant unto the Scriptures, but refusing all that is diverse from it. The ancient fathers and Doctors of the Church, nay the Apostles submitted their sermons and writings to this trial, 1. Thes. 5, 21. 1. John, 4, 1, 2. As we like that Gold only that will abide the touchstone, so we must hold only such doctrines as agree with the word of God. Secondly, it confuteth the Papists which make unwritten traditions to be a rule equal to holy Scriptures; being indeed a leaden rule of deceit, uncertain and subject to change, and to falsehood and error; yet they will have them embraced with like reverence and affection as the holy Bible. Tim. From whence is this first authority fetched? Sil. Out of Esay. Chapter 28, verse 16. Tim. Tell us first what ye do observe in the manner of alleging this authority, and what ye note in the matter? Silas. Touching the manner, the Apostle doth so allege the place of Esay, as withal he doth interpret and expound it, which is the best manner of alleging scriptures, so to cite them as to give some light to them. For whereas Esay said (he) indefinitely, Paul writeth (whosoever) universally to show us, that an indefinite proposition is equipollent to an universal. Secondly, Paul mentioneth the object of our faith (in him (that is) Christ,) whereas Esay said only he which believeth. Thirdly, in Esay it is written (shall not make haste) in Paul shall not be ashamed, (that is, frustrate of his success, being deceived of that they looked for,) which is a fruit and consequent of haste: for such as are hasty and precipitant, doc their business untowardly, and naughtily; as Saul did when he made haste to offer sacrifice before Samuel came, wherein he did greatly sin, and was thereby brought to shame. As also Peter his precipitation, caused shame to him; whereas the true believers without such shame, shall obtain forgiveness of sin 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 jews only, but powered out upon all sorts of men, as well as jews, Rom. 9, 29. so is faith (the next cause) equally given to all people, without difference of nation whatsoever. Secondly, that the reason why many jews and others be ashamed and confounded is, for that they believe not, because who-soever believeth, shall not be ashamed. Thirdly, that the true justifying faith hath no other proper object but Christ jesus, 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 believe in him, see john 14, 1. This confuteth the Arians denying Christ's eternal and natural divinity. Fiftly, that the universality of the promises of the Gospel, are restrained and limited to believers and to them also they be extended, and to every one of them, and to none other; there is an universality of believers, as there is of unbelievers. Tim. But the jews did appropriate the promises of God to Doubt. themselves alone, as the true and sole heirs thereof. Sil. They did so, but unjustly; for now under the Gospel (howsoever before there was manifold and great difference, see Rom. 3, 2. Also 9, 4, 5.) there is no distinction, but jew and Gentile are all one. For first, they have all need of salvation, all being sinners, destitute of God's grace, and of the gift of true righteousness, Esay 53, 6. Rom. 3, 23. Or if we look unto the meritorious cause which is Christ, in him all have like interest by God's mercy, Rom. 11, 32. or the means whereby to be made partakers of Christ (which is Faith) a gift bestowed by God indifferently upon the jews and Gentiles, Gal. 3, 8. Ephes. 2, 17, 18. Tim. In what sense is God said to be Lord of all? Interpretation. Silas. Because he is the common Creator of all, who made both jew and Gentile. Secondly, because he is the justifier of all, without respect of country, every one which believeth in Christ, shall have righteousness before God; who is one which doth justify the circumcision by Faith, and the uncircumcision through faith, Rom. 3, 30. From whence it doth follow, that God accepteth not persons, Acts 10, 30. so as to love one the more because he is a jew, or the less because he is a Gentile, but is of like affections to all the faithful, of what people or language soever: as a Father is well affected unto all his children which do well, and a workman 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 have faith, he shall become righteous and live for ever: whereas an unbelieving jew shall be sent away uniustified, though he be circumcised. Tim. What is meant by this, that God is good to all? Silas. That he is abundantly loving and kind (not to every particular person, without exception of any singular) but to all men of all sorts, for [Riches] signify plentiful goodness, as Ephes. 2, 4, 7. and by [all,] is often meant some of all kinds, Countries, and degrees, as 1. Tim. 2, 3. Rom. 11, 32. Tim. What are we to learn from hence? Silas. Not that every man and woman be elect, called, and justified, as some falsely collect from hence, being the enemies of God's grace, sufficiently confuted from this place, where the universal particle (all) is limited to such as call upon him, which none do in truth but believers only: but that any which be justified and saved they are beholden to the great and exceeding goodness of God for it, Ephes. 2, 7, 8. Secondly, God so loves his 2. Doctrine. Children, as he is not only (good) to them, but (rich) to them, and heapeth his grace upon them. See Ephes. 2, 5. Thirdly, we have no cause to envy other Christians, seeing God is rich enough to suffice all, as the Sun hath Doctrine. 3 light enough for all that stand in it. Therefore, as the jews are to be blamed for grudging at the conversion of the Gentile, whereby nothing was taken from the jew, so they are faulty and do sin, which fret at the prosperity of others, either spiritual or bodily. This disease springeth from hence, that they consider not that the goodness of God is bottomless, being such a fountain as can never be drawn dry, his riches being far unlike worldly riches, which are diminished by giving. Tim. Whence is the second authority fetched? Silas. From joel 2, 32. Tim. How may it appear 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 joel touching Christ & salvation by him: such harmony there is in the holy Scripture. Tim. What doctrine learn we from this verse? Silas That whosoever confesseth Christ, and calleth upon him, is sure of salvation, because God hath so promised. Secondly, that religious prayer is to be directed unto God alone, because he alone is the searcher of the heart, and is God all-sufficient, Gen. 17, 1. Here falleth to ground invocation of Saints. Thirdly, that there is no true prayers but in the Church of God, (which is the Zion and jerusalem,) where the Prophet promiseth deliverance and salvation. Fourthly, the people of God never pray to him in vain; for howsoever 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 saved, therefore he is never called on without great fruit and wholesome effect. This is a great encouragement to diligence, yea and unto constancy in calling upon God through Christ, considering that they shall be heard unto salvation, though they be not always heard unto their desire. DIAL. X. Verse 14. But how shall they call upon him in whom they have not believed? and how shall they believe except they hear? how shall they hear without a preacher? and how shall he preach except he be sent? Tim. WHat is the purpose and drift of this text? Silas. Since the righteousness of faith is the only true righteousness & doth in common by the promise of God belong to 〈◊〉 and Gentile, (as we have seen out of the former text:) The purpose of the Apostle is now to prove, that the Apostles must be sent of God to preach the Gospel to both people, to be as the ordinary means to be get faith, and to bring them to Christ, that through his righteousness imputed to them, they might be saved. And herein a secret objection is answered; for our Apostle having sound confirmed that our true righteousness before God, which bringeth peace to the soul, must be had not by working after the law, but by believing the evangelical promises of forgiveness of sins and life eternal by Christ dead and raised, and that these promises equally belong to jew and Gentile: The next thing to be required was this, how we might ordinarily come unto & attain this faith, and the righteousness 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 Gospel. So as this text of all other Scriptures doth very plainly and worthily commend to us, the singular excellency, the great fruit and necessity of the word preached, being the means ordained of God, to convey into the hearts of elect jews and Gentiles, that most precious gift of faith, which receiveth Christ and his righteousness unto salvation in heaven. Tim. What argument doth the Apostle use to prove his purpose by? Sil. By a gradation, or proceeding from the effects to Method. the causes negatively, or from the cause to the effect affirmatively. Thus, God by his Prophet's promised salvation indifferently to jew and Gentile, but without calling on God or prayer, there is no salvation, 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 obtaining of salvation, that God send his Apostles and other Ministers to preach the word. From the causes to the effects, the argument runneth thus affirmatively; it is by the free and merciful sending of God that men do preach, such as preach aught to be heard, by hearing God's word there cometh faith, faith bringeth prayer, prayer is a sure note of salvation: therefore God must send some to be Preachers, that others may get salvation. Or thus; Gods sending causeth Preachers, preaching bringeth hearing, hearing breeds believing; faith worketh prayer, prayer obtains salvation. This serves to stay the jews from grudging against the Apostles, because the Gentiles being appointed of God to faith and salvation, must not be denied the means and helps, by which God will save his own: 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 down? Sil. By interrogations or questions, which are negations in force, and must every one of them be thus answered (they cannot:) how shall they call on him in whom they have not believed? The answer is, (they cannot,) and so of the rest. Tim. How many be the steps or parts of this gradation? Sllas. They be six; First salvation. 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 chain as causes and effects: the first being concluded of the last, and the last inferred of the first, as we have before set down. Tim. What do ye call salvation, verse 13? Silas. A deliverance from all sin and all miseries, and Interpret. the enjoying of most perfect bliss in heaven. This salvation is given the elect in this world imperfectly by justification, delivering from all guilt and the whole punishment of sin; and by sanctification, freeing them in part from the power and dominion of sin: and perfectly by glorification in the world to come, discharging the elect of all the remainder of sin, of all corruption and infirmities whatsoever, that they may be like Christ in his celestial glory and felicity. Tim. The calling upon God how manifold is it? Sil. Twofold: first false and counterfeit, when men draw near with the lips only, as the Pharisie prayed, Luke 18. 11. Secondly true and sound, when with our hearts we desire of God needful and lawful things, with sure trust to obtain them through the intercession of Christ. Thus the Publican prayed, Luke 18. 13. and David, Psal. 25. 1. This latter kind 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 David prayed, Psal. 116. 1, 2, 3. They are both meant here, vocal and mental prayer, but chiefly the latter. Tim. What learn we from hence? Silas. That true prayer is a certain undoubted note of Doctrine. salvation, even as the want of the gift of prayer is a plain mark of a wicked man, Psal. 119. Save me O Lord, for I call upon thee, Psal. 14, 4. They call not upon the Lord. Tim. What use of this point? Silas. It serves to move such as would be saved, and Use. lack the gift of prayer, to strive to have it; and such as have it, to make precious account of it, and to be heartily thankful to God for such an unspeakable gift: yet we ought not to think that by the work of prayer we merit salvation, the root and cause whereof, is faith, from whence it hath all efficacy and commendation. Tim. What may it teach us that we must believe in him on whom we do call? Silas. That faith in Christ is necessary unto true prayer, 2. Doctrine. yea so necessary as without it we not only cannot pray aright, with hope to speed, Mark 11, 24. james 1. 6, 7. but our prayers are turned into sin, Rom. 14, 23. The reasons hereof be; first because it is written, he that Reasons. cometh to God must believe that God is, and that he is a rewarder of them that seek him, Heb. 11, 6. Secondly, because trust and confidence of the heart that God will hear, is that which begetteth prayer, whereof as of all other good gifts and good works, lively faith is the mother and root whence they spring, fetching all their praise and vigour from faith; therefore it was, that Moses cried for deliverance from the Egyptians, & David from Saul and other enemies, & the Syrophenissian prayed for her daughter's safety, & the blind man for his sight, and the Publican for the remission of his sins, etc. because they believed that God could and would grant their petitions. As we in our necessities when we need other men, do willingly become suitors for help at their hands, when we have trust to be heard and succoured: so it is the affiance of God's goodness which doth bring forth invocation, and calling on his name, as David said, We believe and therefore we pray, Psal. 116. Tim. What profit is to be made of this instruction? Sil. First, it doth admonish us that when we pray, we bring faith, having assurance of God's love in Christ, that for his sake he is our sather, and also will faithfully keep his promises which he hath made to them that call upon him. Secondly, to reprove such as do offer to pray, having their hearts void of this holy confidence, without which all prayers be vain and idle. Thirdly, to comfort such as feel their hearts stirred up to desire of God's blessings, with a confidence to obtain, because this is a certain note that they have faith, without the which they could not have such desires and such confidence, Ephe. 3, 12. Fourthly, to convict the Papists of error, for their calling upon Saints departed, in whom because they may not put any trust, (for cursed is he that trusteth in man,) therefore no prayer ought to be made to them, but to God alone, in whom alone it is that we may put our confidence. Therefore all religious prayers, to him are only to be made and to none other. Also this confuteth Bellarmine, who saith, that unto prayer it is not needful that he that prayeth have faith to assure him of being heard; directly against this Scripture, and james 1, 6, 7. Tim. Proceed and tell us what hearing he speaks of, in saying [How can they believe in him, of whom they have not heard?] Silas. Not only the hearing which is inward of the mind and heart, but of the outward hearing by the sense of the ear; neither is it the hearing of every sound or voice, but the hearing of the word, (even the word of the Gospel,) which is meant in this place. Tim. What is the instruction from hence? Silas. That unto true belief in God, the hearing of 2. Doctrine. the Gospel with our bodily ear, is necessarily required. Tim. But how then shall elect Infants believe, seeing they Doubt. are not capable of this hearing, through the weakness of their Organ? Silas. This text speaketh of the means how to come by actual faith, which is joined with discourse, and is got by institution; and not of that habitual faith or faculty of believing, whereby infants are endowed through the wonderful secret operation of the Spirit, engrafting them into Christ for salvation. Tim. What are we to think of them that are borne deaf, Doubt. and cannot hear? Sil. The Holy-Ghost, both by his extraordinary motion Solution. in their hearts supplies the want of outward means in so many deaf ones as be his chosen; whereof sundry examples both in former, and in this age. Our text speaketh of the ordinary way whereby Christians do obtain the gift of faith, (to wit) by external hearing, which is as necessary to faith, as faith is to prayer, or prayer to salvation. Tim. What reasons can be given why external hearing of the word, should avail unto faith? Silas. First, God's ordinance hath appointed it to be so, that by hearing, faith should be engendered, 1. Cor. Reasons. 1, 21. Secondly, his promise here made unto hearing that there by he will work faith. Thirdly, actual faith cannot be had without some good measure of actual knowledge, which we have put into us by such as instruct us in the truth, whose voice therefore it is needful to hear; for the thing believed is God's word, and that is received by hearing. Fourthly, as our first parents were turned from God and drowned in unbelief, by hearing the Serpent, so it is but convenient that the elect by hearing Christ's voice, should be converted to the faith, and so return to God. Tim. What use are Christians to make hereof? Silas. First, it teacheth the sense of hearing to be a Use. great and necessary blessing. The Philosopher Aristotle calleth this the sense of understanding, (sensus discipline) and Paul calleth it the sense of believing, (sensus fidei,) Our other senses (especially our eyes) are good helps of many notable things; for thereby we read in the great book of God's creatures, wherein we behold the glory of the Creator, his marvelous wisdom, his eternal power and Godhead, Psal. 19, 1, 2. 1. Cor. 2, 21. Rom. 1, 19, 20. Yea moreover by our eyes we read in the word of God, and other good books made and penned for increase of godly knowledge; sithence the sight of the creatures and works of God is sufficient to leave us without excuse, Rom. 1, 20. but unsufficient and effectual to breed faith. And because reading belongs to a few, and hearing is common to all, therefore even by Paul's own testimony, it hath the pre-eminence, so as better it were to lose all our senses, then to miss this alone. Secondly, it sets forth the miserable estate of popish Recusants, which stop their care like the Adder, and will not hear; also of Atheists, who thereby do bar themselves of the means of faith and salvation. Thirdly, it exhorts us to diligent hearing, with all care and conscience, to hear with our best attention, seeing faith is dropped in to us by the ear. Fourthly, it reproves sleepy, drowsy, and careless hearers, who do as it were shut out faith, that it should not enter. But let us not look that God will open our heart, except we keep open our ears. Fiftly and lastly, it is matter of great comfort for wandering lost sinners to understand that there is yet a way even, by hearing the word, to recover and save themselves, & therefore that they ought to live in those Countries and places where they may be partakers of hearing, and that they harken unto the saving doctrine of the Gospel, with desire to understand and obey it. Tim. Come we now to the first step, and tell us what is here meant by Preacher? Silas. It signifieth one that is the Ambassador of God to spread abroad his word, and with a loud voice 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 uses of God's people, by doctrine, exhortation, & comfort, 1 Cor. 14, 3. Also by a reproof 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 consists in publishing and declaring Reason. the word of God, which is a far more high and excellent function (in spiritual account & respect) then to be the Ambassador of the greatest man in the world, by how much heaven is higher than the earth, and the counsel of GOD higher than the will and pleasure of men, and salvation passeth all human and worldly affairs. Tim. What use is to be made hereof? Use. Silas. It must stay men from rash entering into so high and holy a vocation, before they have fitness thereunto; which were a fearful presumption. Secondly, it admonisheth such as be Ministers, to do the work whereto they are called, that is, the work of God's Ambassadors, to preach the word with an holy importunity, 2 Ti. 4, 2. 3. it convicts the Popish Church of error, in that they will have the greatest work of a Minister, to be to minister the Sacrament of the Altar, to sacrifice Christ again. Fourthly, it reproves such as will continue Ministers, and yet are unmeet for this duty of proclaiming God's 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 hear unless the word be preached & made to sound in his care by lively voice: for there is a relation between hearing and speaking. Tim. What Doctrine ariseth from hence? Silas. That unto the hearing of the word, the preaching Doctrine. of it is necessary, even as hearing is necessary to faith and faith to prayer, and prayer to salvation, so it is necessary that there be preaching that men may hear. The reason hereof is, because there is a relation or mutual Reason. respect between the sense of hearing, and the object 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 hear. Thus often times are preaching and hearing in Scripture set down for Correlatives. 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 saved, unless we be called to the Faith of Christ; and there is no way to call us, but either by God himself immediately, or by his Ministers mediately: but he hath ceased now to speak to us immediately from himself. Therefore, if we will be saved, we must hear God's Ministers speak to us out of his word; and thus much we may gather from such Texts of Scripture, wherein the holy Ghost doth often join preaching and believing together, as in john 17, 20. Acts 8, 12. & 14, 1. And moreover it serveth to teach us, that if we desire to believe and be saved, we must attend preaching and hearing of Sermons: and this is the reason why GOD would never suffer his people in any age, to want outward vocation by his Ministers. Noah was a Preacher of righteousness, Abraham a Prophet. God gave unto the jews Moses his prophet, and after him the Priests and Levites, to teach Israel his Law, and extraordinarily raised up many Prophets; and at last he sent his Son, to declare his will for the salvation of the world. He gave moreover some to be Apostles, Prophets, Evangelists, 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 give Faith and salvation, 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 live in continual 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 save us 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 voice & words of men, as shall kindle saving faith in the hearts of the hearers? Stoop to this holy ordinance. Tim. What profit is to be made of this doctrine? Silas. This teacheth how miserable that people is Use. which want the ordinary preaching of the word, they must needs fall into the Ditches which have none but blind or careless guides to lead them, they cannot but decay which have no vision, Prover. 29, 18. As the Lamp is extinguished without oil, so religion and knowledge will decay without preaching, which is as the oil to the lamp: as grass withers without rain, and our bodies starve without food, so do our souls without sound doctrine seasonably given, which is as rain and food to the soul. Secondly, here is an admonition to all Magistrates, namely Patrons of beneficies, whom it concerns to provide the people of Preachers, of whom they may hear instructions to life, as they will answer to God for their souls. And thirdly to the people, that they do Preaching of the word is as Oil, faith as the Lamp. As the Lamp without oil goeth out, so faith without preaching earnestly desire and seek to live under the preaching of the Gospel, where they may hear the doctrine of salvation; for where preaching may ordinarily be had, God never works an inward calling, without an outward vocation, nor is known to give faith without hearing. Therefore as men be careful to dwell in places where there is good air, water, etc. because these things are healthful for the body: so, as they covet the health of their souls, let them much more seat themselves where the preaching of the word is to be had, in constant course from Sabbaoth to Sabbaoth. If God would not give nor increase faith in the Eunuch, and the Samaritans but by the hearing of Philip, to Paul at his conversion, but by the hearing of Ananias, nor to Cornelius but by the hearing of Peter, Acts 〈◊〉 and 10. Let not any man than presume that he can be a believer, if he neglect to be a constant and attentive hearer of the word preached. Oh that men would believe and consider this truth, and do accordingly. Tim. What is meant by [sending?] Silas. The vocation of God, calling some forth from others, and furnishing them with gifts to preach his word, Acts 10, 38. as he sent Bezaleel to build the Tabernacle, Moses, Samuel, Esay, and the rest to be Prophets, john to be a Crier, Christ to be a mediator, Paul to be an Apostle, Titus to be an Evangelist, Epaphras to be a Pastor. Tim. How manifold is this vocation or sending? Silas. Twofold: First, immediate from God himself Interpretation. appointing Prophets in the old Testament, or from Christ the Son of God, calling Apostles of himself, 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 duly elected & examined. Tim. What be the marks and tokens of a true vocation or sending? Silas. Of ordinary and mediate sending the tokens are sound doctrine, godly life, aptness to teach, patience in afflictions, 2. Cor. 6, 4, 5, 6. 1. Tim. 3, 2, 3. Titus, 1. 8, 9 Mat. 7, 16. jer. 23, 22. Tim. What doctrines are we to learn from these words? Silas. That none must take upon them the office of a Doctrine. Preacher, unless he be sent of God. The reasons hereof Reason. be, first because such as preach without authority and sending, God refuseth them as impostors and deceivers, jer. 23, 21. also their whole message is void and nothing worth. For as they which usurp the place of Ambassadors without the Prince's command or instructions, declare not their Prince's mind but their own fancies, and so loose their labour and endanger themselves. Likewise it is with all such as undertake the preaching of the word, without the calling of the Church of Christ, God will be present to assist and protect such as himself sendeth and appointeth, joshua 1. 5. Tim. In what case are we then here in England, which have no Calling at all, if we may believe 〈◊〉 the malicious Papists, or our Brownistes, and Cenforious Separistes? Silas. This is sooner said by them then proved: we are able to prove our vocation touching numbers of us, by the integrity both of our doctrine and lives, and by the fruits of our labours, in conversion of many souls 〈◊〉 Cor. 3, 12. to God: also for that we are called and chosen by such Governors as the Church hath appointed for that end, and to such offices as be proper to the true Ministers of Christ. Further mark 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 be corrupt, in regard they were cast in that popish mould, as they say. Lastly though I will not defend personal defects, yet the constitution of our Church for the calling of Ministers cannot be disproved; for it requireth that they be examined, and not to be admitted to serve the Church, unless they be found fit for life and doctrine: and that hands be laid on the ordained by such as be elders, with prayer, and fasting, and exhortation unto the execution of their duties, many of us being desired of our flocks, before hand, or approvedafterwardes. Where these substantial things are the want of circumstances, will not make a nullity. DIAL. XI. Verse 15, 16. How beautiful are the feet of them which bring glad tidings of peace, & glad tidings of good things! But they have not all obeyed the Gospel, etc. Tim. WHat doth this Text contain? Silas. It proveth two things very needful: First, that the Apostles were sent of God to preach the Gospel unto the jews and Gentiles, verse 15. Secondly, that it is not to be marveled at, although the most jews remained unbelievers, Verse 16. Which is knit to the former by a preoccupation; for it might Coherence. be objected, if Christ sent his Apostles to preach Christ, and offer peace by him, how comes it to pass that no more of the jews did believe and were saved? Let not that offend any man (sayeth Paul) to make him think the worse of the Gospel or of the Preachers of it; for it was foretold by Esay the Prophet, that few would obey the word. Others give the reason of the connexion otherwise, as that he should now show, that howsoever hearing was necessary to faith, yet that faith did not always follow hearing. Some think that whereas it might be objected, If the Apostles did declare peace, why did not all the jews enjoy peace and salvation? The answer is, because unto the enjoying of peace and salvation, it is required not only to have the message of peace brought, but to believe also; which seeing numbers did not, as Esay prophesied, therefore they obtained not salvation. Tim. How doth Paul prove 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. here we may observe that the Apostle doth not in all points cite this place as Esay hath it, for he leaveth out some words, as (〈◊〉 the mountain) which had respect to the situation of jerusalem: also he changeth the number, turning the singular into the plural, 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 deliverance of the people, from the bondage of the Asyrians? Silas. It is so, yet in this place it is fitly applied unto the Solution. preaching of salvation by Christ, because it was the foundation of all temporal deliverances whatsoever: for seeing all the oppressions and miseries of God's people, were effects and fruits of their sins, it follows that their oppressions being taken away, their sins also did cease through forgiveness and reconciliation with God by Christ. Therefore all particular deliverances, had ever their roots and groundwork, in the redemption purchased by the blood 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 only meant of the Prophets, because Paul here applieth it to the Apostles which published the Gospel: also the Prophets in their preaching, with gladsome things did mingle very heavy things and terrible threatenings, 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 themselves, and their coming with the Gospel. The reason why he only mentioned the [feet] is, because they traveled upon their feet, to spread the Gospel both naked and weary, being poor and needy, see Math. 10. Secondly, to show thereby that the Gospel should not be spread abroad by force and strength but by a humble lowly kind of teaching. Tim. Why are the Apostles feet called [beautiful?] Sil. To signify that their coming was beautiful and desirable, preaching most sweet and comfortable matters. Their coming was thus beautiful, first, in respect of the manner of their teaching, which was with great alluring and delighting, their words being sweet as honey, and very gracious. Secondly, in respect of their sweet exhortations and holy life. Thirdly, because of their powerful 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 friends to God by justifying them, Rom. 5. 1. Whereof follows a double peace, first of the conscience, in that sin being now forgiven it can no more vex or torment the conscience, which cannot now accuse and furiously rail against us as it was wont to do; neither can our wicked affections so disquiet us being renewed and led by the spirit. Secondly, a most loving peace with the brethren, having all one heart in the Lord and one soul. Tim. What are the good things here spoken of? Silas. Not earthly and perishing, but celestial and eternal good things, as remission of sins, righteousness, the holy Ghost, regeneration and eternal life, the least of them greater than a world. Tim. What doctrine doth arise from the words thus opened. Silas. First, that the substance of the Gospel is to declare Doctrine. the enmity of God with man in regard of sin, and that reconciliation is to be attained only in Christ through faith. Secondly, that the Gospel ought to be much loved 2. Doctrine. & respected of us above all other things, because it brings us tidings sure and sweet of the chiefest good things, as that our sins are forgiven us, etc. Thirdly, that all outward blessings and deliverances are tokens of God reconciled to true believers. Fourthly, that all afflictions whatsoever, have not now the nature of punishments, but are for chastisement unto amendment, and remembrances, etc. O how joyful tidings are these, especially to contrite and troubled souls, which are feared with their sins and Gods judgements? How should we esteem of that Gospel which declareth such desirable and gladsome matters, how dull and heavy be those souls which be not affected? which leap not for joy? Tim. What use of this point? Silas. To reprove such as neglect the Gospel, or Use. prefer aught before it, or contemn it, or do not duly consider the excellency of it. Secondly, to exhort all men to be much more abundantly thankful for the Gospel, which offers and opens a treasure of most worthy and rare good things, living well and godlily, that God may long grant us the possession of it; lest for unbelief and unthankfulness, we deserve to lose it, as the seven Churches of Asia did, reve. 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 be had in reverence. The reason is because they are the messengers that bring unto us these excellent and needful things; and God hath here commanded us to admire their very [feet] which are their basest members. For if such as bring us good news though but of temporal things, are welcome to us, and we gladly respect them: then how much more are the messengers of eternal salvation to be had in honour: again, if we think them worthy to be esteemed that offer unto us but a world lie treasure, how much more are they to be accounted off, which brings us a spiritual and heavenly treasure? Lastly, if in every profession, the Ministers thereof use to be honoured, as the idolatrous Pagans honour their sacrificing Priests, the Papists their massing priests, the Turks their praying Priests: therefore a shame were it to Christians, if they should not honour their preachers, which preach peace to them, being messengers of reconcilement to the K. of heaven. Tim. What use of this point? Sil. It exhorts all godly Christians, to have their Ministers in singular love, and to acknowledge them thankfully, to provide for them not grudgingly, to exchange their temporal for spiritual good things, their earthly for celestial, 1 Cor. 9 Galat. 6. 1 Thes. 5. 12. 13. Secondly, a sharp reprehension of such as use their well deserving Ministers unkindly, or unreverently, falsely accusing them, wilfully resisting them, cowardly forsaking them; these show themselves unworthy of the Gospel, which so badly entreat the Ministers of it. Tim. What other doctrine? Silas. That it is the duty of God's Ministers to preach good things to the people, which reproves the unsufficient, Ezek. 3, 18. or unwilling, which will not or cannot; there is an 1. Cor. 9, 16, 17. heavy and eternal weight of vengeance due to such. Also it bewrays the Pope to be no true Minister of Christ, because he doth nothing less than bring peace and the message of salvation; nay he is a main enemy to the doctrine of the Gospel, & disturbs the peace of kingdoms and commonwealths by his ambition and tyranny: and yet he dareth to appropriate this text to himself, offering his feet covered with Buskins of gold to be kissed of Kings and Princes, because it is written, How beautiful are the feet that bringeth glad tidings? applying that unto his proud pompous shoes, which the Holy-Ghost understood of sound and painful preaching, which the Pope flies from as the Owl abhors the light. DIAL. XII. Verse 16, 17. But they have not all obeyed the Gospel: for Esay saith Lord, who hath believed our report? Then faith is by hearing, and hearing by the word of God? Tim. WHat doth this Text contain? Silas. A cause why we should not marvel that Part. the jews did not believe the Gospel, though the Apostles were sent of God to preach such a worthy and welcome message; for Esay had foretold that it should come to pass. Secondly, a conclusion of the former gradation, in verse 14. showing whence faith in Christ doth proceed, as touching the nearest and external cause, namely by the Organ of hearing, verse 17. Tim. What is meant by the [Gospel?] Silas. Generally any gladsome news, but especially the glad tidings of remission of sins by Christ, as Luke 2, 10, 11. I bring you tidings of great joy, etc. Tim. What signifies [to obey the Gospel?] Silas. To believe the doctrine of salvation by Christ, and thus the word is used in Acts 6, 7. and Romans 1, 5. whereupon it is termed the Law of Faith, Rom. 3. 27. because it requireth obedience. Tim. For what Reasons is Faith called [Obedience,] and to Obey, put for Believe? Silas. Because to believe is the chiefest obedience, & it is commanded us to believe in Christ, 1 john 3, 23. and our reason and judgement is naturally repugnant to the Doctrine of the word: for they are darkness, Ephes. 5, 8. Therefore to assent to the word, and willingly to believe the truth without reasoning and gainsaying, it is a very great obedience. Secondly, this obedience of Faith, bringeth forth obedience in practice; for faith purifieth the heart, Acts 15, 9 and works by love, Gal. 5, 6. No Christian shall obey God by loving him and our neighbour, by slaying sin and doing righteousness, unless he first believe that the word is from God, and submit to it by Faith. Tim. What will follow hereof? Sil. First, that all unbelievers are obstinate and rebellious sinners against God, though they think otherwise, and be held for honest men. Secondly, that such as lack Faith, cannot perform any obedience unto God: it is sin, if it be not of faith. Tim. What Doctrine ariseth from hence [That all which heard the Apostles, did not believe them?] Tim. That the Faith of the Gospel is not common to all which heard the Gospel, as it is written, All men have not Faith. 2 Thess. 3, 2. Also experience proveth the truth hereof, for the Prophets complain that few believe their preaching, Esay 53, 1. Also Christ, when he preached the doctrine of the Gospel most clearly, and mightily confirmed it by miracles, yet but one here and there did receive it, scarce one man of a thousand: such also was the success of the Apostles preaching, as this place proveth, and such it is continually. Tim. But Paul had said, that hearing bringeth forth Faith. Silas. It is true, that hearing of the word is necessary to faith, but not on the contrary doth faith necessarily follow of hearing. If any man do believe, it is through hearing as an outward means, but not every one that heareth, proveth a believer. justification presupposeth vocation, but vocation is not always accompanied with justification. Tim. What is the reason why all which hear, do not prove believers? Sil. Because all are not elect, and it is a certain thing, that only such as are ordained to life, do believe, Acts 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 receive, john 14, 17. Such only receive it to whom it is given, Math. 13, 11. And Esay 53, 1. having said, few believed their report, addeth this as a reason, because The arm of the Lord was not revealed, that is, God's powerful spirit did not touch their hearts effectually. Thirdly, in some their pride and overweening, by conceiving too highly of their own wit and understanding, leaning unto their own natural wisdom, is a very great hindrance to faith, Math. 11, 25. 1 Cor. 1, 26. Fourthly, many stumble at the poverty 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 use is to be made hereof? Silas. That we now do not the less esteem the Gospel, though we see it generally unfruitful, because this hath been the portion of other times and ages; & herewith Christians must arm themselves that they be not offended to see the multitude of unbelievers: and there is no place so full of unrighteous men, as where the word is most preached; which is a great occasion of stumbling, to cause men to think ill of the Doctrine, as if it were the proper cause of wickedness, or at the leastwise unable to convert sins: whereas the fault is not in the word, nor always in the teachers, but in the indisposition & naughtiness of the hearers, the seed being good, but the ground barren and evil. Secondly, it confutes such as think the Faith of the Gospel to proceed (in part at the least) from the natural strength of man's free will: whereas this being equal and of the like force in all men, then should all men have Faith, and equally obey the Gospel. If free will were the cause of believing, that is, if men did therefore believe and receive Grace offered, because they are willing to receive it, & might refuse if they would: if Faith might come after this fashion, who is it but he would be content to be a believer? But the Scripture teacheth us, that Faith is the gift of God. Tim. From whence doth the Apostle fetch this testimony of Esay, to prove the fewness of believers: & 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 here is all one, even to complain of the jews infidelity, namely, that the joyful message of the Gospel had so hard success and unhappy end among them, as that the greatest number should still abide in their unbelief: wherewith seeing men were not moved, therefore Paul turneth his complaint to God, and mourneth for it before him. Tim. What are we to understand by this Question [Who hath?] Sil. This question signifies sometimes [None at all,] as Interpret. Rom. 10, 6. and it is sometimes put for Few, as Psal. 15, 1. and here likewise. Tim. What signifies Report? Silas. The word in the Hebrew signifies hearing, or the Doctrine which was heard, not which the Apostles themselves heard of God, but which the jews heard from the Apostles: therefore it is said [Our report,] in which word, the thing which is the object of hearing, is put for hearing itself. Tim. What Doctrines from hence? Silas. That the Prophets by the Spirit of prophecy, did Doctrine. foresee what effects would follow the Gospel preached to the jews. God forseeth all things of himself primarily: men do it secondarily by the help of his Spirit. Secondly, we learn that it is a cause of great grief to the Ministers of God, to see none or little fruit to come of their teaching Heb. 13, 17. wherein they must show patience, considering it was the portion of Christ his Prophets and Apostles. Thirdly, we learn, that when the Gospel was first delivered to the jews, the smallest number did receive it, even an handful in respect of the rest which resisted it; like to the gleanning in harvest, or Grapes after the vintage. The cause hereof, was not the prophesy of Esay because he foretold it, but the contrary rather being true, that because they were not to believe, therefore the Prophet so foretold it: but the true causes were two, 1. secret, viz: that God did not give with his Gospel his inward effectual illumination of his Spirit, to reveal Christ in them. The second was open and outward, namely the person of Christ being poor and mean, and his passion reproachful; which bred in the jews, a contempt of him, and of his teaching, Esay 53, 3, 4. Tim. What use of this point? Sil. It teacheth God to be no accepter of persons, in Use. that he denieth faith even to his own people the jews. Secondly, that no dignity of place or people, can privilege any against infidelity and sin. For Adam in Paradise, and the jews in Palestina the Holy Land, yet disobeyed God. Thirdly, what the Scriptures foretell, must certainly come to pass: the prophecies of the old, so of the new Testament, must certainly be fulfilled. Lastly, seeing Faith is not common unto all hearers, let such then as have faith, see that there is great cause to be thankful to God for such an unspeakable gift. Tim. What are we to learn out of the next verse? Silas. That our hearing is the accustomed occasion of faith by God's ordination, through the working of the Spirit. Secondly, that nothing (but the word of God) must be the substance of our words and sermons, because they alone contain a persect instruction both of faith and manners: and nothing but it can satisfy the conscience in the cause of religion and salvation; for the conscience hath no rest till it hear God speak in his word. Howbeit, if by [word] we understand the commandment of God enjoining teachers to preach, and Christians to hear it, will well agree with [sending,] spoken of in Scriptures Mat. 4, 4. DIAL. XIII. Verses 18, 19 But I say, have 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 Israel know God? First Moses saith, I will provoke you to envy 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, unto the end of this Chapter? Silas. It containeth a sharp reproof of the affected ignorance of the jews, or of their ignorance joined with obstinacy. After that Paul had proved the Gentiles to belong to the election of God, by the effects, (because they had been by the preaching of the Apostles effectually called to Christ,) and had accused the jews of infidelity, in that they refused to believe the Apostles being sent of God with such a welcome message: He doth now make it plain by testimonies out of the Psalms and Prophets, that they could not plead ignorance, and had no excuse thereof left unto them. Tim. What be the parts of this Text? Silas. Two: First a double objection, the one in verse 18, the other in verse 19 Secondly, a double answer one to each objection. Tim. What is the first objection, and how is it answered? Sil. Have they (that is the jews, or as some think both jew and Gentiles) heard? It is an objection made by some jew in behalf of the jews to excuse them, that they could not believe, because they heard not, & faith cometh by hearing. Seeing then they had no faith, it was a sign they had not heard. Unto which the Apostle answereth, that the Gospel was then published to the whole world, therefore the jews must needs have heard; for how could the Israelites be without hearing, seeing the Gentiles (even all the world beside) had heard? as it is here proved by the Apostle out of the 19 Psalm, verse 4. Tim. But David speaks of the creatures, and the naturalk Doubt. knowledge got by beholding the heavens, as in verse 1. Silas. It is true, he speaks of the voice or preaching Solution. of the creature historically, yet by the way he prophesies of the voice and preacing of the Apostles; for of one and the same sense, 〈◊〉 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 know him by the line, and voice of the heavens, which was a loud sound to proclaim his eternal Godhead and power; so now he hath universally made himself known by the Apostles doctrine. Or he argueth either (a pari) of the like, thus: As God would have himself publicly see forth by the dumb preaching of the heavens, so by the lively sounding voice of the Gospel: or (a minori) of the less, thus: If the natural knowledge of God being less precious and profitable, be published abroad, then much more that knowledge which is by the Gospel, aught to be so, being far more clear and healthful: this may be received as fittest, yet all good. Tim. But how should this be, seeing as yet there be sundry Doubt. people to which the Gospel was never preached, as japonica, Basilica, and other barbarous people not a few, as appears by their captives which were of them, and bewray an utter ignorance of Christ? Silas. These countries in the Apostles time, might either No kingdom of note in the world, but within 40. years after the passion of Christ, received the Gospel, saith Egisippus. be undiscovered or not inhabited; but it is certain that even afore the Apostles death, Christ was preached to all nations known, and countries which were dwelled in, either by the person of Preachers, or by same of their doctrine: as the same of deliverance of Israel, and destruction of the Egyptians came to jericho, for Rahab heard of it. This point may be proved, first by Christ's commandment, which was not in vain, Math. 28, 19 Go teach all Nations. etc. also Mark 16. 15. Acts 1, 18. Secondly, Paul witnesseth that in his time this commandment was fulfilled, as Col. 1, 6, 23. Thirdly, if one Apostle could spread it from jerusalem to Spain, Rom. 15, 19 how likely is it that all the rest might preach the Gospel to the known parts of the world. Fourthly, many, yea most of the Fathers are of this opinion, Hilary upon Math. 24, 14. affirmeth that the Gospel was preached in the universal world, before the overthrow 〈◊〉 〈◊〉: Chrysostom sayeth that in space of thirty years, the Gospel was preached to all. Eusebius Jerome, Theophylact, & Ambrose teach the same truth; of his time Jerome sayeth, that no nation was ignorant of Christ. Tim. What profit is to be made of this point? Use. Silas. It confutes the Jesuits, Pererius, Bellarmine, and Rhemists in Mat. 24. who yet say the Gospel is not generally preached, but shall be before the end of the world: this is to cross authority of Scripture, and opinion of the learned; as Augustine read shall be preached, for had been preached. Secondly, it reproves the popish Historians of falsehood in writing, that the Britons received not the faith till Austin the Monks time; whereas they were even in the Apostles times converted to the faith by Simon Zelotes, as Nicephorus writeth: and in King Lucius time 〈◊〉 brought in ra their tyrannical subjection to the Pope, then pure religion Peter Martyr. (which was two hundred years afore Austin) preachers were sent from Eleutherius the first Bishop of Rome, to instruct the Britons in the Christian faith; also by good stories it will appear, that Austin brought in Romish tyranny and superstition, rather than the faith of the Gospel, perverting the people rather than converting them. Thirdly, it commends diligence in the Ministers by the example of the Apostles: shall we not attend our flock, when the Apostles travailed so far? And the great power and esficacy of the word, by the prosperous power of God; also the goodness of God illustrating this world, with this new light from heaven. Tim. What is the next objection? Silas. Did not Israel know? Where some word is to be Objection. supplied to make up the sense, as [God] after master Beza, or the general preaching of the Gospel, or the conversion of the Gentiles depending thereon; which last, Piscator likes best, because the following Prophecies do speak of their vocation. Tim. What is the meaning of the objection? Silas. That though Israel heard, yet it may be they understood Sum. not the doctrine nor counsel of God, touching the calling of the Gentiles; therefore they took offence at their conversion, of mere ignorance. Tim. How is this objection answered? Sil. They did grudge and were angry, that the Gospel Answer. was translated to the Gentiles; also in their hearts they disobeyed, and with their mouths gainsaid the doctrine of Christ, (as is is proved here by testimonies out of Moses and Esay;) and therefore the jews could not choose but know the Gospel, and that it was preached to the Gentiles, for this was the occasion of their envy and anger. Tim. Whence is the first testimony fetched? Silas. From Deuteron. 32, 22. where God threateneth the jews, that he will punish them with jealousy and anger, by preferring the Gentiles before them, at the sight whereof their hearts should be vexed to behold all their privileges taken from them, and given to a people whom they accounted most vile and despicable. Tim. What is meant by jealousy? Silas. It is borrowed from married estate, where a man Interpretation. is grieved to see his beloved wife either wholly taken away or to see another admitted to the fellowship of his love. It signifieth then the great grief of the jews, 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 been strangers. Doubt. Tim. If jealousy be a sin, how is God said to provoke to it? Silas. Either by occasion, bestowing benefits to the Solution. Gentiles, to the angering of the jews, Acts 13, 44. or accidentally, as the light of the Sun offends weak eyes, though it be in itself comfortable, or in respect of the end, that by such anger the jews might be stirred up to believe in Christ: as a mother to bridle the wantonness of her own Child, will cast it off, and call unto her the Child of a stranger, to move it to have the more grace: but God doth that in earnest, which mothers do in jest, or as jealousy is a punishment of former sin, so it is of God, as is to be seen by the former place of Deut. 32, 21. The jews had chosen to themselves such as were no Gods, therefore God to vex them, would take to him such as were no people; they had chosen to themselves another husband, and he had chosen another wife to be even with them. Now sin as it hath the nature of punishment is a good thing, and comes of God; for it is the execution of his justice. Tim. What is the doctrine from hence? Doctrine. That God in his justice doth punish sin by sin, yea in such sort as he doth proportionate the pain to the fault; example hereof in Pharaoh, whose heart was hardened of God for his former sin, see Romans 1. 26, 28. and 11, 8, 9 Tim. What profit of this Doctrine? Silas. It teacheth how fearful a thing the justice of God is, in that for sin he can strike not the body of men Use. alone; but the very souls of men with new sins, filling them with more sins, which greedily follow their own lusts; to show himself the Lord and Governor of the souls, as well as of the flesh of men, and is able to wotke in them either good things according to his mercies, or evil things according to men's merits. Secondly, it warneth all men above 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 giving them over unto the power of sin, which is the most grievous judgement under heaven, and it is so much the more greater, because it is insensible: for whereas all other judgements be without sin, this alone is with increase of guilt and sin. Tim. Why doth be call the Gentiles [no people] being so Doubt. great a people? Silas. Because first they were such in the account of the Solution. jews, Mat. 15, 28. Secondly, they were such in the account of God himself, who reckoned them for no people, as they esteemed him for no God. Thirdly, because they were not God's people, they might as well be no people as not his people; for as wicked men are said to be dead in sins while they live, so the Gentiles while they were sttangers from God, were not worthy to be esteemed his people, or any people at all. Tim. But wherefore termeth 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 wisdom of the Solution. world, which is foolishness with God, all true wisdom stands in the knowledge of God, jere. 17. They have cast away thy words, what wisdom is therefore in them? Tim. But Paul doth witness in Rom. 1. 20. 21. that Gentiles had the knowledge of God. Silas. They had some literal and superficial knowledge by the light of nature, through the view of the Solution. creatures, but no true & saving knowledge by the light of the Spirit, through the understanding of the Scriptures. Tim. What is the doctrine from hence? Silas. That wretched is the estate of all people and persons Doctrine. which live without the sound knowledge of Christ, because they are without God, strangers from him, void of his life, full of foolishness and sin, and subject to eternal destruction. Tim. What use hereof? Silas. It serves to move us to thankfulness for the light of the Gospel, and to walk in it while we have it, seeing thereby we are delivered from our former condition of ignorance and unbelief, and restored to such a marvelous wisdom which makes wise to salvation, see Chap. 9, verse 26. DIAL. XIIII. Verses 20, 21. And Esay is bold and saith, I was found of them that sought me not, and manifest to them that asked not after me: and unto Israel he saith, All the day long have I stretched forth my hand unto a disobedient and gainsaying 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 here by Paul set latter, is the former in Esay, and the former here, is latter there: the last words 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 sum of these two texts? Sil. The one is a consolatory prophesy, foretelling the Sum. vocation of the profane Gentiles, how they should be accepted of God unto mercy: the other is a menacing prophecy, threatening rejection & casting off to the rebellious and stubborn jews, or the refusing of the jews for their obstinacy, Tim. What meaneth Paul when he sayeth that Esay is [bold?] Silas. The meaning is, that though he well knew that Interpretation. the jews would hate and persecute him, for his foretelling so plainly the abjection of themselves, and the adopting of the Gentiles to be God's people in their stead; yet he did not covertly and fearfully, but openly and confidently speak of it without fear of their cruelty, or respect of danger. This grace is commended in Paul, Acts 28, 31. & in Peter and john, Acts 4, 13. for where there is no peril proposed, there is no cause of boldness; but boldness and liberty of speech argueth that it could not be said without hazard. Tim. What instructions may we learn from hence? Silas. First, the condition of the Ministers of Christ, that they shall fall into dangers, if they be faithful and ready to speak the truth freely; as the Galathians became enemies to Paul, Achab to Elias, Herod to john Baptist, the pharisees to Christ, and all because they spoke the truth: this lewd unthankful world, can afford no better wages to the servants of God. Secondly, that Ministers of the word may not for fear of dangerconceal the truth, because that God who commandeth them to declare his will without fear, can & will recompense them with good things, if they do their duty, and with evil things if they faint because of men, see jeremy 1, 17, 18. Tim. What learn ye hereby, that God was found of them that sought him not? Silas. The woeful estate of the Gentiles, even of us all Doctrine. by nature, as we are corrupt in Adam. The reason hereof Reason. is, because we are naturally ignorant of God, and careless of him, of his favour and worship: we neither of ourselves seek him, or so much as ask after him. Such are all men by nature without the Spirit of Christ, as is to be seen in the example of Paul, Acts 9 and Zacheus, Luke 19 and the Thief on the cross, and by testimonies of Scripture, Psal. 14, 1, 2, 3. Rom. 5, 7, 8. Gal. 4. 8. Ephe. 4, 18. Titus 3, 3. We do more think of God before our conversion, than the lost groat on her which lost it, or the lost sheep minds his shepherd from whom he strayed. Tim. What use of this point? Use. Sil. It serveth to humble us in our own eyes, when we shall meditate upon our old estate, and to cause us to extol the love and mercies of Christ, freely of his own goodness, calling us to him, and seeking us up when we not so much as once minded him, no more than a dead man mindeth Doubt. the things of this world. Tim. It is elsewhere written, that such as seek God shall find, as Esay 55, 6. I am found of them that seek me, and Mat. 7, 7. Seek and ye shall find; how then is it said here, that he is found of them who sought him not? Solution. Sil. This is understood of the time going before their first conversion, and calling of the elect which seek not God, till he first seek and find them; but the other places and texts speak of such as being once converted and moved by the Spirit of Christ, do henceforth seek him, and by seeking find him. When God inwardly stirreth the elect, than they seek him, john 6, 44. and by seeking find, but before they be first found of God, they no more seek him, than a dead man seeks life, or a sleeping man food. Tim. What doth the 21. verse contain? Silas. It doth describe Gods exceeding great mercy towards the jews, & their wicked ingratitude in despising it, being lovingly and constantly offered: but more particularly it doth set forth two excellent virtues in God, and two notorious vices in the Isralites. Tim. What be the two virtues in God? Sil. First God's kindness, signified in stretching forth the hand, which is a speeech borrowed from mothers, who allure their wanton children to them by casting abroad their hands, therein showing how ready they are to embrace them when they come: in like manner God by benefits, threatenings, exhortations, promises, yea by all means, fair or foul, inviteth and calleth to faith and repentance, the obstinate jews, that he might reclaim them. The second virtue in God, is his patience & perseverance, noted hereby that he stretched out his hands all the day, with great continuance; even all the time of the law of Moses, ever since they first came out of Egypt, God took special care of that people, and never ceased one way or other to provoke them to come to him, as appear 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 own demerit, and the cause of their destruction can at no hand be imputed to God, O Israel thy destruction is of thyself. Hos. 13, 9 Secondly, it admonisheth all Christians, but Ministers especially, how to proceed in their rebukes and exhortations, namely with all manner of kindness, love, and continuance, leaving nothing undone which may turn to the amendment of others, doing it constantly without weariness, even so long as there is any hope, 2 Tim. 2, 25, 26. also 2 Tim. 4, 2. and while Ministers do thus, men are to consider, that now God doth spread abroad his hands to receive them; the contempt of which kindness will draw on remediless and most grievous plagues upon whole Churches, as the seven Churches of Asia, reve. 2, and 3. Chapters; and on whole countries, as juda and Israel, and innumerable other kingdoms, which for contempt of this kindness tendered in the ministry of the word, lie under Paganism or Papism; by whose example let us be admonished to beware and learn to come when God calls, to answer when he speaks, to repent when he inviteth us thereunto. Thirdly, we are here admonished, that if we lose our pains & patience, yet not to be discontent, seeing God himself had no better speed, and it is well, if the servant be as his Lord. Tim. But what be the two vices in the jews? Sil. First, rebellion or disobedience in the heart, in refusing to believe the promises, and to do the commandments of God. Secondly, their contumacy in gainsaying the Prophets, railing at them, and speaking against their doctrine with their tongues, whereof we have an example in Acts 13, 45. and 19, 9 Tim. What follows hereupon? Silas. That the jews for trampling Gods mercies under foot, and spurning at his word, did deserve to be rejected, 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 God's people in their room, seeing they well deserved to be quite cut off. Tim. What Instructions ariseth from hence? Silas. First, that unbelief of heart when the word of Doctrine. God cannot persuade us, is like the sin of Rebellion. For such do in their hearts rise up and resist God, as Rebels their Prince. Secondly, that infidelity doth bring forth and breed contradiction; therefore men are bold with their mouths, to speak against the doctrine of the Scriptures, because they do not understand nor believe it: as faith engendereth reverence of the word, and causeth us to glorify it, so incredulity procureth profane men to speak ill of the word of God, and to rail at the true Ministers thereof; which how grievous and heyvous a sin it is, may appear by the punishment God took on the jews whom he cast off for it. Thirdly, we learn, that both Ministers and other godly Christians, are to take it patiently when men resist the truth which they utter, seeing the ungodly jews did gainsay even God himself, speaking to them by his Prophets: And are men better or greater than God? Shall God be gainsaid, and dost thou so take on and vex, because thy word or counsel is crossed and controlled? Learn humility, and be content to be contradicted. CHAP. XI. DIAL. I. Verse 1, 2. I demand then, hath God cast away his people? God forbid. For I am an Israelite, of the seed of Abraham, of the Tribe of Benjamin. God hath not cast away his people whom he knew before. Timotheus. WHat is the drift of this whole Chapter? Silas. To prove that the jews (howsoever a rebellious people) yet are not rejected Scope. from being God's people, either uniiersally nor for ever; but that still some of them were converted to Christ, and many more should be towards the end of the world; by which discourse he purposeth to comfort the jews against despair, and to confirm the stableness of God's promises, which failed not towards any jew which was elected of God. And secondly, to exhort the Gentiles (which were admitted into the void room of the refused jews) to be modest and lowly minded, to take heed of the contempt of the jews who were fallen, and of security; considering Gods mercies towards them in their free adoption, and God's severity unto the obstinate jews, whom yet he had not so abandoned, but that he could and would gather them again into the fold of his Church. So as the drift of this Chapter is two fold: one to keep the jews from despair, & the other to preserve the Gentiles from presumption and pride. Tim. What are the parts of this Chapter? Silas. They be four: First, Doctrinal, wherein he Parts. doth three things. First, he teacheth to the comfort of the jews, that a remainder of them were Gods elect, to verse 7. and thence unro the 11. verse, Paul confirmeth by a double testimony, one out of Esay, and another out of David, that the most part of the jews were rejected. Lastly, he openeth the final cause or end of God's counsel, in casting off the unbelieving jews (to wit) that thereby an occasion of calling the Gentiles might be given, unto ver. 17. The second part is exhortatory unto the Gentiles, to verse 25. The third part is Prophetical, foretelling the vocation of the jews, unto verse 33. And fourthly, a conclusion consisting of an exclamation and of a prayer unto the end of the chapter. Tim. What be the parts of this Text? Silas. Two: First, an Objection. Secondly, an answer thereunto. Tim. What is the Objection? Silas. This: O Paul, if the jews be cast off (as thou seemest Objection. to affirm out of Esay, that for their unthankfulness & contempt of God, they are of him worthlly shut out) then are God's people cast off. For the jews were God's people, and if they be cast off, than what becomes of God's promises made to that people, and what hope doth there remain of their salvation? Thus might weak ones reason against that which he wrote in the end of the Chapter: but cavillers will be ready to allege the Adoption of Abraham and his seed, whom God took of especial favour to be his own people, so as he should be unconstant if he broke his own covenant. 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 upon my former speeches, that God's people are drawn away from grace and salvation. Tim. How is this Objection answered? Solution. Silas. Two ways: First by denial [God forbid,] that is I am far from thinking any such thing, that all the jews are generally cast out from grace. Secondly, he proveth this his denial by sufficient and strong arguments: As first, from his own 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 own example? Silas. Thus: I Paul am a jew (not a Proselyte converted 1. Argument to prove that all jews were not Reprobates. to the Faith) but a jew by Nation; not of a base, but of a Noble Tribe, even of Benjamin, who was borne not of the handmaides of jacob, but of Rachel his wife: but though I be a jew, I am not cast out of God's favour and covenant; therefore all the jews are not rejected from Christ, for than should I be rejected too seeing I am an Israelite? Tim. What Doctrine is to be gathered from this first reason? Sil. That an elect person which is converted, may be sure of his own election unto life. Paul was an elect man, no cast-out, but a chosen vessel: and Paul did know himself to be so, as this place showeth with Rom. 8, 35. Therefore the elect may be sure that they are of the elect, and consequently that they shall be saved: for all the elect are to be saved, and all which are to be saved, be elect, these be Term ni convertibiles. Tim. But Paul knew this by some singular and special revelation. Doubt. Silas. He knew it rather by the certainty and assurance Solution. of Faith, which wheresoever it is, it is known to be there (as Augustine saith:) & they who know themselves to be 〈◊〉, do withal assure their hearts of their own election and salvation, because the promise of salvation is made to them which are endowed with Faith, and all such are ordained to life, john 13, 16, 18, 36. Acts 13, 48. Tim. What Use of this Doctrine? Silas. First, to confute the Papists who teach, that men ought still to doubt, and to have only a probable assurance of their own salvation, and cannot be sure of it, by an ordinary and infallible certainty. Secondly, to exhort all Christians to endeavour the making sure of their own election to themselves, according to the counsel, 2 〈◊〉. 1. 10. and it is made sure by the fruits of sanctification, 2 〈◊〉. 1, 5 6, 7. Tim. What is the second argument to prove the jews to be not rejected from salvation by Christ? Silas. It is taken from the efficient cause, to wit, God's eternal and unchangeable love, the reason standeth thus: whom God from everlasting loves as his own and electeth them, these he never casteth off; (this proposition is in the beginning of the second verse) but there are some of the jews whom God did love and choose from everlasting: this proposition is not expressed but enfolded in these words, [his people] therefore all the jews are not rejected; this must be understood as a consequent necessarily arising of the promises. Tim. What is meant by [casting away] in the 2. verse? Silas. To repel or drive from God and Christ jesus, and from eternal life in heaven: God hath done this to every Iew. Tim. What signifies [foreknowledge?] Silas. Predestinating, (so Ambrose expounds it) or whom he loved and embraced, being elected from the beginning (so Beza expounds it,) and master Caluine puts foreknowledge for God's good pleasure. There is in God a twofold prescience or foreknowledge; the one is a bare speculative foresight, whereby he understandeth all things which be and are done in the world. 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 foreseen, but for that they be decreed. Secondly, foreknowledge is a knowledge in God, with love and approbation, 2 Tim. 2. 19 Rom. 8. 29. this kind 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 everlasting, and 〈◊〉 them in his love, as his own, whom he will save by Christ. Tim. What doctrine ariseth from these words? Silas. These two: First, we are to learn that the first and highest cause of man's election and salvation is the eternal love, will or good pleasure of God, as may appear out of Mat. 11, 26. Rom. 11, 8. Ephe. 1, 5. Rome, 27, 28. Rom. 9, 15, 18. For, what can God have out of himself to go and be before himself? and who hath given God first? Rome 11, 35. Tim. What use of this point? Silas. First, it confutes the error of such as will have the bare prescience of God to be the cause of election and salvation: this was Chrysostom's error, who held that as God foresaw men would believe & live well, so he choose them; also Ambrose was of this mind, so expounding Romans 9, 15. and Augustine attributed election to foreseen faith, which error he retracted after Pelagius and his followers did err in this matter grossly. Tim. How is this error confuted? Silas. First, because the bare foresight of God is not the cause of the existence of any thing; for he knew before those things, which shall not be, as those which shall be. Secondly, jacob was loved and chosen of God, ere ever he had done any good thing, from God's purpose, nor from his bare prescience. Rom. 9, 11. Thirdly, seeing all men were to be alike corrupt through sin, there was no good thing he could foresee in any; therefore all men should have been reprobate, if his bare foresight had been the ground and cause. Lastly, the Scripture expressly denieth that man's worthiness is any cause of man's election, Deut. 7, 7. See the place. Tim. What other thing learn we frem the former doctrine? Silas. That we do owe all thanks and praise to God's free love, for electing, calling, and saving us. Thirdly, here is matter of comfort, by assuring us that now we are, God will not refuse nor destroy us, since he loved so long before we were. And lastly, here is an exhortation to love all the Children of God, since they are everlastingly beloved of God; this is cause sufficient to make us take heed how we hate any upon whom God eternally hath set his love, and to repent of our unkindnesses towards them. Tim. What other doctrine ariseth from the 〈◊〉 of this second verse? Silas. That such as God foresaw, and elected before God's love is unchangeable, and his election constant. all worlds, cannot possibly perish. The words of our Text do fully avouch this truth, God casts not of his people whom he knew before; again 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, Proof from scripture. Christ hath prayed for all the elect, that they may have his glory in heaven, john 17, 24. Reason also confirmeth this truth, for the love of God is immutable, therefore they cannot perish whom he loves; for than should God alter and be changeable, if the elect could fall from God's love and be Reprobates; but because God changes not, he that is once loved of God, is ever loved, and therefore cannot be condemned in hell. Hence is the election and foreknowledge of God, compared unto a seal and foundation, which bsares things of great stableness, 1. Ti. 1, 17. Mountains of Brass are not so strong, as God's loving purpose and decree is. I am not as men that I should repent, nor as sons of men that I should 〈◊〉: again, I am 〈◊〉, I change not. Tim. What profit of this doctrine? Silas. It confuteth the error of such as say the elect Use. may lose God's love by their own fault; this is to make God unable, variable, and the Scriptures false. Secondly, it teacheth the estate of the elect, to be most stable and permanent, not in respect of their own strength but of God's love and counsel. Thirdly, it comforteth the poor afflicted consciences of God's children, against the fear of damnation: such as once have perceived their own 〈◊〉, may be assured of it for 〈◊〉. Fourthly, it is a preservative against despair, and a motive to continual thankfulness, that God hath set them in such an unmovable condition. If we bless God for his temporal perishing benefits, what praise do we owe for the lasting fruits of his eternal love and mercy? DIAL. II. Verses 2, 3. Know ye not what the Scripture saith of Elias, how he makes request unto God against Israel? saying, Lord, they have killed thy Prophets, and digged down 〈◊〉 Altars, and I am left alone, and they seek my life. Tim. WHat doth this text contain? Silas. A third reason of his denial, taken from the like example of Elias days, or from the like estate of the old Church in the time of the Prophet Elias. The Sum. sum 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 jews were preserved 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 jews from infidelity. In this third argument the Apostle meeteth with and answereth a secret objection. For some jew hearing Paul affirm of himself, that he being a jew 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 stars of heaven, or as the sand on the Sea shore? To which he seasonably replieth, that there might be and were many more elect and believing jews which were hid from him, as Israel had innumerable true worshippers, unknown to Elias. Argumentum apart. Tim. Upon what parts doth this comparison consist? Parts. Sil. Upon two: First a proposition or antecedent, in verse 2, 3, 4. Secondly, the reddition or consequent, verse 5. and in the proposition we are to consider other two things, first the complaint of the Prophet verse 3. and secondly, the answer of God thereunto, 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 jews, so that his authority could not be gaynsayed, they would not contradict his witness; it teacheth Ministers to study for choice and apt proofs and examples. Tim. But with what cautions or conditions, are examples of Scripture to be alleged in Sermons, or made use of in common life? Silas. Especially with these three conditions: First, that the examples alleged be but few, Paul contents himself with one. Secondly, that they be well suited and sorted, so as the comparison by example be made as touching like parties, as it was here between the jews of Elias and Paul his time; for their blindness in both days was great, yet God still kept his promises unto his elect, amongst them which were still the least number. Thirdly, examples must not be repugnant against the common law of 〈◊〉 to God and man: for good men are to be imitated in good things only; and we are to follow not every particular act of the Fathers, but to live according to the law 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 were not like to Elias in Spirit and zeal: and such break the third condition, as will defend lying by the example of Abraham, and the Midwives, and 〈◊〉; or temporising by the example of Naaman, or Nicodemus: the infirmities of the Saints are not written to be patterns to follow, but as cautions to make us heedful. Tim. Come to the words and tell us what we learn 〈◊〉 by this, that Paul speaks of this example as of a famous story well known (wot, or know ye not,) as who should say, ye may Interpretation. know it, ye ought not to be ignorant of it? Silas. It commends to us the diligent knowledge of Doctrine. sacred story, that with all care and endeavour, we seek to have it samiliar unto us; because it is a shame for a Christian to be ignorant of God's word, 1. Cor, 15, 34. to be a member of the Church, & not to know the estate of God's Church (both as it was before and since Christ) it is as if an Reason. Englishman should be ignorant of the fashions and customs of England. Also our knowledge serveth much to direct our minds in doubtful cases, and help others which are perplexed; therefore in any wise be studious searchers, and wise observers, and careful 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 us, that the Scripture [sayeth or speaketh?] Silas. That the Scripture is not mute or dumb, because Doctrine. it is the word, voice, and speech of God; who were he to Reason. speak in his own person, he would use no other words or voice, then that we find in the Scriptures. Wherefore the Jesuits have small reason to refuse the Scriptures to be a judge of controversies, upon pretence that it cannot speak and give sentence like a judge; for the Scripture doth speak, it is no dumb letter, for God speaks by it, therefore it is a fit judge. Tim. What is meant by Elias 〈◊〉 making intercossion or request against Israel? Silas. The same word is here which is used, Rom. 8, 24. 26. but it hath not the same signification: for being spoken of the Spirit, verse 26. it signifies to stir up or cause us to make request; but being affirmed of Christ, it signifies the perpetual merit and virtue of his passion, entreating and pleading with God for favour towards the elect when they sin of infirmity. But now it noteth out the complaint which Elias made to God, to whom he accused the malice and obstinacy of the jews, as being sorry for it, and grieving at it: not praying for revenge 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 should cease to pray for you, unless in certain cases, where the people were desperate, so as there is left no hope of remedy, and the Prophets were stirred up of God to wish their destruction, whereof we have many examples in the Psalms of David. Tim. What instructions arise from this complaint of Elias? Doctrine. Silas. That the people ought to take heed how they Reason. over-greeve the Pastors with their stubbornness in errors or sins; for this will cause them with sorrow to power out their complaints to God, who will regard the sighs of his servants: he who hears the cries of the poor, will hear his Ministers cries. Again, the Apostle giveth an especial warning touching this matter, Heb. 13, 17. to make the Ministers do their office with heaviness, is unprofitable, nay pernicious and hurtful to the people. Tim. What was it that gave Elias occasion of this Complaint? Silas. The kill of the Priests of Boall, at the direction of Elias, so kindled jezabels' rage, as she threatened to slay Elias, who therefore fled and hid himself in a den in the Mountain Horeb; where God finding him, and expostulating with him, he burst out into this most grievous complaint, 1 Kings 19, 14. Tim. Of how many sins doth Elias accuse Israel in this complaint? Silas. Of four; First, of cruelty toward the Prophets [They have killed thy Prophets.] Secondly, of impiety towards God, [They digged down his Altars,] that is, they corrupted his true worship, and set up Idolatry instead of it. Thirdly of the paucity or fewness of some worshippers, which he thought to have rested in himself alone, [And I am left alone.] Lastly, of tyranny towards himself, whose life they sought to take away, 1 Kings 19, 2. That there might be no more a Prophet in Israel, to teach Godr truth, or to maintain his glory, or to feed his Church, with instructions of the word. Tim. What things are we to gather for our instruction out of these parts of his complaint? Sil. Sundry things: First, the fury and extreme rage Doctrine. of Idolaters, who being unable to defend their cause by Arguments, they will seek to do it by the sword, putting to death the servants of God, under pretence that they be seditious and heretical: with this weapon did the Israelites dispute against the Prophets, and the Pharifies against Christ, whom they would overcome with stones, when they could not possibly overcome with Scripture. Thus they dealt with the Apostles, and now at this day, Anti-christian Prelates deal thus with Protestants, whose necks they get under their girdles. The reason of this their savage proceeding is, because they Reason. will do the works of their Father the devil; for he is a murderer, and so be his Children given to blood, john 8, 44. Tim. What profit serveth this instruction unto? Use. Silas. First, to look for the like bloody measure of our enemies, if they might get the upper hand. Secondly, not to be offended with such fury when it happens, as it were some new and strange thing. Lastly, to pour out our complaints in God's lap, who can and will right and revenge such wrongs: for he is the avenger of the helpless and oppressed. Tim. What other Instructions learn we from his Complaint? Silas. That God suffereth his Church and servants to fall into very grievous afflictions for trial of their faith and patience. Thirdly, in the example of Elias, we see the infirmity of God's Saints, how weak they are, and subject to error, even the best of them. For Elias was deceived, in thinking himself only to remain: for Obediah had hid a hundred Prophets in a Cave, and Paul tells us, that a great many (even seven thousand) were reserved by God. Fourthly, that the actions of wicked Princes are imputed to the people oftentimes, when they applaud and consent unto them, as these Israelites did: therefore Paul saith, They killed the Prophets, whereas jezabel acted the murder, the people only liked of it, and so made it their own: as Achab is said to have killed Naboth, because he agreed to it. All sins which we give allowance to, being committed or not hindered by us 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 seven, will prove an offender. DIAL. III. Verse 4. But what saith the answer of God to him, I have reserved to myself seven thousand men, that have not bowed their knees to Baal. Tim. WHat doth this text contain? Silas. The answer of God unto the accusation and complaint of Elias his Prophet. Tim. What signifies this word [answer?] Silas. It hath two significations, one proper and strict, to wit, the Oracle or answer of God, given in the Tabernacle from the Mercy-seat. The other general and more large for any divine answer, oracle, or direction received from God, either in dream, as Mat. 2, 11. or by any other revelation; as Noah is said to be warned of God, Heb. 11, 7. Thus it is taken here. Tim. Doth Paul rehearse the whole answer of God to Elias? Silas. No, for the answer had four parts, as his complaint was fourfold: for first he complaineth of cruelty, and secondly of impiety; to which God gave this remedy, that Hazael being anointed King of Syria, and jehu King of Samaria, they should be revenged on the Idolatrous and cruel Israelites, 1. kings 19, 16, 17. Then he accuseth them of tyranny to himself, whom they meant to kill, that God might have never a Prophet; to which God appointed this remedy, that Elisha should be made Prophet in his place, to maintain God's 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 reserved many thousands besides Elias, which were not defiled with Idols. This part of the answer because it serveth to Paul's purpose, he setteth it down alone, passing by the rest, as impertinent to his matter. Tim. But Paul hath left out some words (as every mouth that hath not kissed Baal.) Silas. It is true: the reason is because he citeth the Scripture as an Interpreter, and therefore may use more or fewer words as he shall see it most meet to express the sense and drift of the Spirit, from which Paul never taketh any thin 〈◊〉 or addeth, or altereth; howsoever he use his liberty in alleging the words of the Text, to teach that Scriptures be in sense, and not in syllables. Tim. Come now to the words, and tell us what is meant by reserving? Silas. To cause to remain and abide free from and untouched by Idols. Tim. What is meant by seven thousand? Silas. It is a certain number put for an uncertain, and signifieth a multitude, or a great number, as five foolish and five wise Virgins: see the like, Mat. 18. 22. Pro. 24, 16. etc. Tim. What is meant by men? Tim. Women also, as well as men, even all that continued the true worshippers of God, the more worthy sex being used for the less worthy, a thing very usual in Scripture. Tim. What signifies Baal? Silas. A Lord or a husband, to show that Image worshippers, make their Idols their Lords by submission to them, and espouse themselves by love unto them. Hence Idolators are plainly termed in Scripture fornicators, and Idolatry called Whoredom, 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 seen in the Papacy, where every Country and City hath some Saint for their Lord and defender, as S. Andrew for Scotland, Saint George for England, Saint james for Spain, Saint Patrick for Ireland, etc. Tim. What signifies it [to bow to Baal?] Silas. Thereby is signified all the adoration and worship which is given to that Image, by a Synecdoche of the part for the whole: also it teacheth the behaviour of Idolators toward their Images whom they bow unto, in token of subjection, and did kiss them in sign of dilection and love; which superstitious gesture, is unto this day observed 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 learn from these words so Doctrine. declared and made plain? Sil. That when the eye of men cannot, yet God knows Reason. and sees many thousand his servants 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 howsoever Elias then, and Paul afterwards, and after them M. Luther, Wickliff, and Calvin seemed to be alone, yet as in Israel and amongst the jews, so in England, Bohemia, France, and Germany, there were even amidst the Papists very many, which misliked the superstition of Rome, and received the true Doctrine of Christ, though they were not for a time known and apparent to the world. Though Elias see much being a Prophet, yet he is blind where God doth clearly see, Doubt. for God's knowledge is infinite. If any shall ask how this may be, seeing either in those times they lacked the public Solution. Ministry, or had it corrupt: the answer is, that they had so much of the doctrine of God privately as was sufficient to instruct them, and save them, through God's blessing, who can save by weak and few means, as well as by strong and many. God needs no means, it is man for whose weakness sake means be provided. 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 years ago. Unto whom we say, it was hid amongst themselves, as a little wheat is hid in a great heap of chaff, and a little Gold amongst a great deal of dross: and howsoever men did not or could not mark them, yet unto God they were all times seen, and in due time stood up to reprove the great Whore, and to maintain the Gospel. Tim. What other instruction have we to mark? Silas. That not men's merits, nor their own free will, Doctrine. but God's only grace is the cause why some are sound, when most are corrupt. Therefore, it is not said they are reserved, or they have reserved themselves: but (I have reserved) to exclude all power of will and of merit, & to attribute all wholly unto the grace and free election of God, as verse 6. This confutes the Papists, which say we bring one part, & God another: parting stakes between Use. Nature & grace; for what have we that we have not received? It is God worketh in us both to will and to do, and both according to his good pleasure, Phil. 2, 13. Tim. What learn we hence, that [too himself] Bee reserveth them? Silas. That God's Children must live to his gloric, and be addicted to please and honour him, who alone saveth them. Secondly, that they have much and sound comfort that cleave to God alone, in that he will ever defend them, as he hath reserved them. As Master defend their Servants, Kings their Subjects, and Fathers their Children which be dear unto them; so will God keep his own whom he to himself hath reserved. Tim. What other Doctrine may be collected from these words? Silas. That howsoever in the invisible Church of the faithful, there be multitudes perfectly and plainly seen unto that God (who knoweth who be 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 public exercise of religion faileth; the people of God by persecution being driven into corners, as Coneys by vermin are chased into their holes and Doves by the Kite into the cleft of the rock. The Christian Church which is always glorious within or inwardly, as a Queen which sitteth in her chamber clothed with gold: yet she is not ever 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 Eve, and afterwards in the family of Abraham and of Lot: also even in juda the visible Church was sometime driven into strait and narrow places, as in the days of Idolatrous Ahaz, 2, Kings 16, 17, also in the reign 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 covenant. Again, how was the Church visible at the time of Christ's passion, when the Virgin Mary only, and a few others did appear and profess him openly, the rest being fled away for fear of the jews? Also afterward in the reign of the beast, when Satan was let loose, howsoever there might many be, & no doubt were many, which feared God and served him in secret, yet there was a time when to the appearance of men there seemed to be but one Luther in Germany, one hus in Bohemia, one Caluine in Savoy, one Zuinglyus in Helvetia, and one Waldoes in France, one Wickleff in England, and one Patrick in Scotland: as here in our Text we find, that among all the ten tribes Elias did dream or judge himself to be left alone. Thus as the sea sometimes flows and sometimes ebbs, and the Moon 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 again, other while it is more lesser and more slender even according as the doctrine of the word is more or less clear and pure; for the doctrine and the Church depend one upon the other, and do shine together, or be darkened together. Tim. But the Papists write that the complaint of Elias, touching the fewness of true worshippers, is not well applied by us Protestants unto the decay of Religion, under the Pope at the first reformation by Luther: and to this purpose, sundry exceptions are alleged by Master Stapleton, and the Rhemists in their readings upon this place. The which exception I will here repeat, expecting your answer unto them severally 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 seven thousand were at jerusalem, in the kingdom of juda; wherein were many more than seven thousand that openly worshipped God. Thirdly that the Christian Church, resteth upon better promises then the jewish Church did. Fourthly, that not only seven thousand, but not so many as seven, nay not scarce one could be found of Luther's belief, at the least not to consent with him in all points of the faith: These are their main objections: show us I pray you what answer may be given unto them? Silas The Papists have been long observed to be as a very murderous and bloody, so a lying and very bold generation. If they speak or write any thing in defence of their errors, which seemeth but probable, they care not how little soundness and substance of truth there is in it, as will appear in the sisting and scanning of these their exceptions particularly. And therefore this I say to the first, that howsoever the Nation of the jews were exceeding corrupt and Apostatical, having broken their first faith, plight unto God: in stead of whom they worshipped Baal, the God of the Sidonians, as sacred story reports: yet God had not given to them a bill of divorce, it remained still a Synagogue, and part of the visible Church. Had it been otherwise, God would not have given unto them his, word & sent them his Prophets, as Elias, Elzeus, and others to instruct them in his statutes, except there had been in Israel, some of that people, which he had known before, and loved from everlasting; and certain it is that where soever there is a Preacher, and some to receive the word, there is a Church. The Church may consist in one man that receiveth the word, as Luther writeth of himself, that if he were alone, and did alone believe, he himself were the Church, yea (saith he) if the word of God were in hell, even in hell there would be a Church: likewise there was a Church in Israel so long as they received the word, the having or not having whereof, maketh a Church or no Church. To the second, it is very sure that these seven thousand were not in juda, but in the backsliding kingdom of Samaria: for there it was that knees were bowed unto Baal; also there it was that Elias was left alone, and there did Obediah hide the hundred Prophets of the Lord: as for juda, Elias had no cause to complain of it, for he knew very well that there were many true worshippers of God, the very Soldiers amounting to ten hundred thousand, 1. Chron. 17, 14, 15. etc. Now to the third exception I say, that indeed the Christian Church if we respect the promises of salvation, had better (that is to say) more clearer and full ones, shadows and types being now ceased, and Christ being now come in flesh; but touching (continuance) the jewish Church had no less the promise of God to abide till his first coming, than the Church had for her continuance, till his second coming. And concerning the outward estate of the Church either of the old or of the new Testament, God did never promise that it should be always visible. To the fourth it is true, for besides all such as consented unto him in the kingdoms of Armenia, Gracia, Slecia, Morania, where 54. noble men wrote to the Council in behalf of Master john Husse, to justify his opinions and teaching to be Orthodox; there were innumerable in the midst of Popery, which were of Luther's mind, both in France, England, Scotland, Calabria, Piedmont, etc., (See the French story) who were by nickname called of the Popish rout, Waldenses, Wickclevians, Lollards, Pauperes De Lugduno, 〈◊〉, Picardi; & this was three hundred years afore Luther. There was two hundred years between Wickliff and Luther, and very 〈◊〉 so much between hus and Luther. Also 〈◊〉 of Prage was a professor, an hundred year before him. One Sir john Oldcastle Knight, and Lord Cobham, suffered martyrdom for the truth, about an hundred years afore Luther preached: So did Sir Roger Acton knight, and Savanarola. joannes Picus Earl of Mirandula, published in Rome the doctrine of the Gospel, certain years ere ever Luther appeared. What should I speak and tell you of numbers of the Popes own dearest friends and followers, which long before Luther, began to distaste Romish superstition, and to foretell by a spirit of prophesy, the reformation which Luther by preaching the Gospel of Christ, should bring into the world? As in England one Grosthead Bishop of Lincoln, and one 〈◊〉 to a certain young man which came to visit him, said: Thou shalt live See du Pless. his book of the mystery of iniquity. to see the day when all Divines in a manner, shall abhor & hiss at the Romish doctrine. One Tilemannus Spendebarge spoke thus on a time to his sons, saying, Shortly this religion which now flourisheth, shall come into extreme contempt. Also joannes Keiserbergius a Preacher at Argentive, There shall (saith he) come a certain man stirred up of God, which shall restore religion. joannes Hilten being cast into prison, for freely rebuking the abuses of Monks, did thus say to one who repaired to him, That he had done nothing against Monastical life, but there would one arise (in the year 1516.) who should overthrow the Monks, and they should in no wise be able to withstand him; and that very same year Luther began to preach. A certain ancient Divine named Andreas Proles spoke thus to some about him: O brethren, the estate of Christianity hath need of strong and great reformation, which (methinks) I see now to approach apace. And to one who demanded of him, why he did not begin to discover and resute corruptions in doctrine and life? he answered, I am stricken in years, weak in strength of body and mind: but GOD shall raise up one of an heroical spirit, full of courage and strength, industrious and eloquent, which shall mightily oppose himself unto errors, and begin the reformation of the Church; to whom God shall give such an heart, as he shallbe bold to resist even the Potentates of the earth; which thing was afterward fulfilled in Master Luther. Finally, those two fore named men, hus and Hisrome of Prage, uttered these prophetical words of Luther. Jerome said to the Council of Constance, I cite you all within one hundred years, to answer to me before the just judge; thus in Latin (〈◊〉 〈◊〉 〈◊〉 & Deo respondabitis,) and at the end of an hundred, years, was Luther borne. john Husse faide at his Martyrdom; This day you do roast and broil a goofe (hus in the Bohemian tongue signifies a Goose) out of whose ashes shall arise an Egg, which you shall not be able to break, but it shall break you all in pieces. This was verified in Luther. Also he said, 〈◊〉 que dixi sub 〈◊〉 〈◊〉 super tecta. And again he added, That the Church must be reform, and all things made new: also, that 〈◊〉 would send one after him, that should be more valiant, & that the power of Antichrist should be shortened. Now, whereas Papists do say, that none were in all points of Luther's belief, that is a 〈◊〉 cavil: for it was enough that they did agree in the chief matters. Amongst the Fathers, Irencus differed from Victor, Anicetus from 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 from Cyrill, Augustine from jerom, yet they were all counted to be of one Church. At Rome, 〈◊〉 & Scotists, Dominicans and Franciscans, Priests and jesuires, be known to jar, yet are they still reckoned of one religion. Tim. What profit are we Christians to make to ourselves of this point? Silas. First, it confuteth the Papists, which make universality, multitudes, and visibility, to be marks of the true Church, which may be and often is in the World without these things: nay these marks belong to Paganish, and impious profane popish societies. Secondly, it affords a comfort to God's people, when they are brought to a small contemptible number and estate, having people, Priests, Princes, and the whole World against them: no new or strange matter, often so heretofore. Thirdly, an admonition to warn us, that we do not look ever to have such external peace as now we enjoy, and such great companies to join with us in the profession of Christ and his Gospel, & by their examples and encouragements to whet us on. Lastly, that we do not think 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. Neither that we rashly censure, nor hastily send all to the devil which are not known to us, nor appear to us to be the Servants of Christ, Rom. 14. 4. What art thou that condemnest another Man's servant: he standeth or falleth to his own Master. DIAL. FOUR Verse 5, 6. Even so then at this present time, there is a remnant according to the election of Grace: & if by grace, than it is no more by works, etc. Tim. WHat doth this Text contain? Silas. An application of the former example unto the time wherein Paul himself lived. Secondly, a conclusion drawn out of the application, Gratia nullo 〈◊〉 gratia, nisi 〈◊〉 modo 〈◊〉 August. (to wit) that if election be free and come of grace, than not of works: for merit is contrary unto Grace, which is not at all free, if it be not all and absolutely free. Tim. What is the sum of the application? Sil. This: that as Elias was not alone in that corrupt Sum. estate of Israel, but even then when all seemed to be gone from God, yet there were in secret left seven thousand true Worshippers: so now, when Paul alone amongst all the jews seemed to profess Christ (〈◊〉 reigning in jewry, and Paganism in all the World beside) yet no doubt but God had of his favour kept certain believers which were not known to the world. Tim. Show us somewhat particularly and more plainly 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 be so in Paul's, because it was so in Elias daces. For there is no such necessity as that which is once done by singular and especial example, the same aught to be done in every time and age. Silas. This example of Elias is very fitly applied to the Solution. times of Paul, whether we respect the thing itself, or the circumstances, or the causes. Touching the thing itself, as Elias thought himself alone in Israel, and yet was not (for there were many more:) so Paul might take himself of all the jews to be the only professor of Christ, whereas besides him there was a remnant. For circumstances they do agree: Elias the prophet was raised up extraordinarily, so was Paul miraculously called to be an Apostle. Again, as Elias alone was zealous for the worship of God so Paul alone of all the jews, was an earnest defender of the Doctrine of God: and as very many resisted Elias, so not a few persecuted Paul: and as in Elias time Idolatry had overspread the kingdom of Samaria, so in Paul's time Hellenisme and Pharasaisme prevailed in the world. For the cause, it is the same (to wit) Gods free election of Grace, which seeing it never faileth nor falleth, therefore it ever calleth and keepeth a certain number unto God in his Church visible, and saveth a remnant in Paul's time, as it reserved a company in Elias time: election was the cause of reservation 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 said; I have 〈◊〉; and in Paul's text it is said, There is a remnant, to make all things alike, both in word and matter. And as the Apostle sayeth, according to the election of grace, so there it is written (I have reserved to myself,) which is all one in effect, that they were not reserved of themselves, but because God chose them in his everlasting love. Tim. What lesson is it that we learn by this comparing of the estate of the Church, according to several times? Silas. That it makes much for our comfort, to lay together Doctrine. the old and present state of the Church, namely in time of afflictions. The reason is, because God is wont Reason. for the most part, to use like proceedings in the governing of his Church: therefore in the afflicted state of the Church it will be very profitable to look back to former times of persecutions: that as Paul by considering Elias his time, armed himself against the fewness of professors; so God's children by such conference of times, may stay their minds in patience. For no crosses now happen, but the like or worse have fallen in former ages of the Church. It is usual with the Papists to boast of multitudes, how many, and how mighty be their friends and followers, the Gentry, the Nobles, Ladies and Lords, Dukes, Archdukes, Princes, Kings, Emperors, Learned men, Cardinals, Popes, are on their side, and walk in their way: whereas for most part, a company of silly Tradesmen, and silly persons, take part with us. To whom though we might truly say, that our number is greater by a good many than they would have it, and that if the truth of religion went by number, than the Turks and other Pagans should be the true Church, rather than Papists; which come short in multitude of the Pagans, jews, and Turks: Yet let us cast our eye back upon Elias and Paul's times, concluding that as then the multitude of Idolaters and unbelievers did no prejudice to the truth and worship of God, (which may be preserved and professed by a few as well as by many;) so now the faith of the Gospel, if but one only professed it in the world, (whereas God is to be thanked, many Nations and Kings do receive it,) were not the less wholesome and sound, though the whole world beside, did go after the great whore, as sometime it did. But come now nearer Parts. to the words of our Text, which have two parts. First, that a remnant of believers were amongst the jews when Paul preached. Secondly, the true cause hereof is the election. Tim. Tell us what is meant by a remnant? Sil. It signifies the smallness of the number of the faithful, that they were far fewer than such as abode in unbeliese and perished therein; yet the number was not so small 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 only is left: so but a few in comparison of the rest, durst openly profess the faith of Christ. Tim. What may we learn from this word for our Instruction? Silas. First, that that part of men which perisheth, is Doctrine. far greater than that part which is saved; as the whole heap of corn, is more than that part which remaineth for seed: and the piece or web of cloth, is greater than the remnant: and thus it is written, That many are called, few chosen, Math, 20, 16. and that few do enter into that narrow way which leads to life. Mat. 7, 14. Tim. What use hereof? Silas. First, to strive to be of this little stock, of this Use. poor remnant, whereof not to be, were better never to have been. Secondly, it moveth to great thankfulness, such as are called to be of this remnant, when such numbers were passed over, which were no worse than they by corruption, and as good as they every way by creation. Tim. What is the second instruction? Silas. That the promises of God touching eternal life, are never void, nor ever do fall away. The reason is, because in the Church of GOD, there are ever some to whom they are effectually performed, howsoever the most neglect and refuse them; yet there is a remnant which receive them still, and are saved by them. Tim. What profit is to be made of this point? Silas. That the great number of unbelievers and wicked men, should never weaken our account and credit of the promises of the Gospel; which being universally rejected, yet still take place in the elect, to whom they are peculiarly made. Tim. Tell us what is meant by the [election of grace?] Silas. The gift of predestination, or the grace whereby men are elected or predestinated; or (by an hebraism) 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 thank themselves as if they were worthy of it for their works 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 actively, whereby we choose grace, but passively, whereby men were chosen of God: for he speaketh of such as were foreknown of God, verse second, of God's election of men, and not of men's election of God. Tim. What is the doctrine from hence? Silas. That election unto eternal life proceedeth from the free favour 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 point? Silas. First, it confuteth the Pelagians, who affirm that Use. men choose God's mercies, & not that his free mercies chooseth them, whereas this text plainly speaketh not of man's electing God, but of God's electing men out of his grace, not out of their own merits. Also it overthrows the conceit of Origen and Chrysostome, which upon this place imagine some men which believe in Christ, to be saved by grace, and others which besides faith, have good works, to be saved by the election of grace; dividing things which are conjoined, to wit, election and grace, faith and works, as if there could be a justifying faith without works. Secondly, it abateth the pride of all flesh, to teach that election cometh not from themselves, but is wholly of grace. Lastly, it 〈◊〉 us up to great love and thankfulness towards God, to praise him for his free love. Tim. What other doctrines will flow from these words? Silas. That if election be of grace, than our justification, 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 salvation is to be searched out, there is no conjunction of grace and works, no more then of light and darkness, as the text speaketh If it be of faith, than not of works. The reason hereof is, because merit of works being once put and granted, grace is destroyed, as it is here 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 salvation? Sil. The reason is, because grace giveth eternal life and whatsoever belongs to it, as a thing not due, but merit of works craves them all as a debt: therefore if election, calling, justification, etc. should not be wholly from grace, but in part also from works, than grace should not remain free, and therefore should not be grace: see Rom. 4, 4, 〈◊〉. Gal. 3, 18. Tim. What profit of this point? Silas. It refuteth such as in the mystery of election, justification, etc. do mingle grace and merit of works together, ascribing somewhat to grace, somewhat to works foreseen in matter of election past, or present in matter of justification; whereas these things by God himself, are pronounced, asystata, which have no agreement at all together. Secondly, we are taught that it is impossible that the Church of God should fail upon earth, because it doth springe out of the election and grace of God, which cannot at any time utterly fail. Thirdly, it convicteth them of error which here understand by grace infused grace, the habit of justice powered into man's heart by the Spirit; whereas the Apostle speaketh here of grace, as it is in God (subiective) as in a subject, and doth oppose it as a thing contrary to the works of righteousness which be in men, as to a contrary; and tells us what he means by grace, to wit, the election of God. Lastly, this must provoke all believers to joyful thankfulness, seeing God when he could not save them by works which they had not, did by his frank grace choose and save them: which deserves at our hands all possible praise both in word and deed, in life and death. Such as be often mindful of such a free mercy, to glorify God for it, it is a good sign that they be under this grace, and are even the chosen children of God. DIAL. V. Verses 6, 7. And if it be of grace it is no more of works, 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 have been hardened. Tim. WHat doth this text contain? Silas. These two things: having set down grace to be the efficient cause of election and of effectual calling, now he excludeth works, or denieth them to be any cause thereof. Secondly, he concludeth the first part of this Chapter, touching the casting away of the jews, in the seventh verse; That all which were freely elect amongst them, were certainly saved, none perished but the reprobates, and that through their own default, because they were hardened in their sins, and namely in their disobedience of the Gospel of Christ, which they obstinately and rebelliously refused, being graciously and first tendered to them. Tim. What signifies Grace? Silas. [Grace] signifies God's free favour, or his everlasting gracious love and mercy; and [works] do signify merit of works or meritorious works; for these be contrary to grace, and not works simply considered as duties. Tim. By what argument doth Paul shut out works, from being any cause of election or vocation, or how proveth he that these come not from merit of works? 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 be framed: If election and calling be of meritorious works, than it is not of grace; but they both come of grace, therefore not of works. Tim. But why might not the jews be elected and reserved Doubt. to God, both by grace and merit of works? Silas. That is not possible, for if election were both of Solution. grace and works, than works were no works; because what doth proceed of grace, that cometh freely not of debt; but what cometh by merit of works, that cometh by debt; but debt and no debt, that which is free, and by deserving, be most contrary things. Therefore to say, that men are elected and called, partly of grace, partly of the merit of foreseen works, that were to put together things that cannot agree, to make debt no debt, merit no merit, works no works, Grace no grace, and so to affirm and deny one and the same thing; which is a most absurd matter, and utterly not possible to make contradictories to be both true. For as a son that is willed to go on an errand to Rochester on foot, his father promising him a crown or an angel at his coming back: if his Father ask him how he will have his money? suppose that he answer, that he will have it partly by favour, and partly by desert: the reply to him is ready, Thou canst not so have it; for if it be of favour, than it cometh freely, therefore not by desert of the work: and if it be by desert of the work, than not by favour; for it is due that cometh by merit & desert, and there is no being beholding to favour for that. Tim. What is the Doctrine to be learned from hence? Silas. That men's works have no place nor stroke at Doctrine. all in the election and calling of sinners, neither in their justification nor salvation. 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 justified and glorified, as appeareth verse 5. & Rom. 3, 24. therefore election, calling, and the rest, depend not upon works, which destroy grace, and grace destroyeth them, when the cause of eternal life is disputed and debated. Tim. But good works come of grace, how then are they such enemies? Silas. This is true, grace is the mother and root of every good work, we have no power at all to think or will well naturally, 2. Cor. 3, 5. john 15, 5. but grace and works cannot be joint causes of election and salvation. In this case they fight together, as put and admit the one, and the other is taken away and shut out; affirm the one, and deny the other. This Antithesis or opposition, is to be marked against all justiciaries, whose mouth is stopped and sealed up, with this one short sentence. Tim. What use is to be made of this doctrine? Silas. First, it confuteth such as will have grace and Use. works to join together, in the justification and salvation of sinners, which they say is partly of God's grace, partly of men's merits. We say with the Apostle, they be altogether of grace, and therefore not at all by merits. Tim. But how can such avoid this conclusion of Paul, If it be of works, than not of grace? Silas. The enemies of God's grace have sundry shifts to avoid the force of this consequence: for sometimes they say that the Apostle speaks only of ceremonial works Popish cuasions. of the law, as of Circumcision, Sacrifices, etc. But this cannot be so, because Paul's words be general, shutting out all works whatsoever, whether natural, moral, or legal ceremonies. Of them all he saith, that if election to life eternal come of them, than it cometh not of grace. Also Abraham and David had moral works as well as ceremonial, yet in Chap. 4. verse 4, 5, 6. Paul denieth that Abraham or David were justified and saved by any works which they had done, but by faith. Secondly, they say that the Apostle speaks of the works of nature, which (say the Rhemists) do exclude grace, favour, and mercy, challenging of debt, not of gift: but not of Christian men's works, which come from the Spirit and grace of God; these works coming from grace may evidently consist with the same, and be joined with God's grace as causes of salvation. This shift cannot be currant, not only for that his words be general, but because Paul speaks of the election by grace, by which all are saved. Therefore the merit of all works are excluded, by whomsoever they be done, whether by circumcised jew, or baptised believing Christian, or unbelieving Gentile, Secondly, in Ephe. 1, 4. good works are said not to be the cause of election, but the end, and fruit, and effect thereof. Lastly, Ephe. 2, 8, 9 Paul saith expressly, we are saved not of works, but by grace through faith: where note, that grace and faith may well stand together, but they do shut out all sort of works from being any moving or meritorious cause of our justification and salvation. Thirdly, they say that good works 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 only, and are also freely called and illuminated of the Holyeghost, without all works: but the second grace, that is, justification, also sanctification, and glorification, these do admit merit of works to join with grace. Unto this shift of theirs I answer, 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 we are justified by grace, not by works, Rom. 3, 24. that eternal life is the gift of God, Rom. 6, 23. also justification and glorification be fetched from God's eternal love and foreknowledge, as the first and only efficient cause, as well as election and calling, Rom. 8, 30. Moreover, election is not only to the first grace, but to all the means and to heavenly glory, which is the end, Rom. 9, 11, 23. Lastly, the Pharisie who ascribed righteousness and salvation partly to grace, and partly to his good works, went away uniustified. Whatsoever therefore the Papists can allege to shake and weaken the credit of this text, yet it is so strong to overthrow the doctrine of popish merits, and justification by works, as one of themselves Andrea's Proles was wont to say in his public readings, My brethren, sithence holy Scripture attributeth whatsoever we are, or have, all unto grace, whence cometh that horrible darkness and superstition, to ascribe so much to merit of works? Truly the estate of Christianity needs very great and speedy reformation. Tim. What other use of the former doctrine? Use. Sil. Here is an admonition to all Christians, that albeit they are bound to do good works of all sorts, and to abound in them, yet it is their duty to renounce the merit of them, and all trust in them, and to stick wholly and only in the grace of God through jesus Christ, for all things belonging to their salvation, lest if we put never so little trust in any thing done by us, we be found the adversarics of God's grace. Further we are taught hereby, that the Romish Synagogue cannot be the true Church of Christ, because most obstinately & impudently they persist to ascribe man's justification and salvation partly to grace, & partly to merit of works; and thereby do overthrow the doctrine of grace, which is the very soul and life of a true Church: for take away the doctrine of free election, justification, and salvation, and presently the very foundation of all religion is shaken to pieces; so far it is off that they can be the true Church, having cast down the groundwork whereon it resteth. Lastly, it convicteth such of error, as understand this text to be meant of grace infused into man's heart, whereas grace being set against works: therefore as works do stick in men as in their proper subject, so grace here spoken of hath no other subject but God. Tim. What doctrine doth arise out of the seventh verse? Silas. First, that in the Church of God there are sundry Doctrine. which seek for righteousness and salvation, and never obtain it, as Rom. 9, 31. Tim. How comes this to pass, seeing it is promised to such as seek that they shall find? Silas. The reason is, because they seek amiss, and Reason. not as they ought; whereas that promise is made to such as seek aright. Unto which, two things are to be considered: First the manner, that we seek these things by faith: and secondly, that we intent God's glory as the end of our seeking: see Rom. 9, 30. Many Israelites failed in both these, for they sought righteousness and life by their own works, and therefore obtained it not, as it is written, Rom. 9, 31, 32. and 10, 3. And they rob God of the glory of his grace. Tim. What use is to be made of this doctrine? Sil. It warneth us that it is not enough for us to seek Use. to be justified and saved, unless we take the right course prescribed in the word; for many pray and never obtain, because they pray amiss; and many strive to enter and never enter, because they strive not aright: so many seek and never find, because they seek God not for himself, but themselves, and for their own benefits and not for love of his goodness, that they may praise his grace, and set forth his glory. Tim. What other Doctrine from this 7. Verse? Sil. That in the bosom of the Church of God, there have always lived two kinds of people, some elect and called, some Reprobate and hardened. This division began in Adam's family in Cain and Abel, whence did spring two Cities (as Augustine observeth) one of God, another of the world; it was continued in the family of Abraham, in Isaac and Ishmael, the one of them being the child of the Flesh, and the other the Child of the promise. Also in the house of Isaac in Esau and jacob: and Christ saith, That at his coming two shall be in the field, the one taken, and the other refused, Luke 17, 34. And lastly, Paul writeth, that of the same lump of mankind, there are made some vessels of mercy to honour, others vessels of wrath to destruction. The high Reason. and sovereign cause hereof is the will of God, showing mercy to whom he will, and hardening whom he will, Rom. 9, 17. The subordinate cause and second reason is, that there are two beginnings of mankind, the seed of the woman Christ jesus, the head of the elect; and the Serpent Satan, the Prince of this world, which begetteth children of differing and contrary dispositions and qualities, 1 john 3, 8, 9 and john 15, 19 Tim. What use are Christians to make of this truth? Use. Silas. It reproves both such as believe all men are elect and shall be saved, and such as live so securely, as if none should perish, and warns us 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 be saved, for they attain what they seek for, (to wit) Christ and his faluation; as it is not possible for the Reprobate to be saved, so it is impossible that any of the elect should perish. The reasons hereof be, First the election of GOD which is unchangeable. Secondly, the promises of God Reasons. which are undeceiveable. Thirdly, the Prayers of Christ which can never be denied. Lastly, the power of Christ, to whose keeping they are committed, which is unresistible. Tim. What Use of this point? Silas. First, they are from hence confuted, which say the elect may utterly and for ever fall from God's favour and faith in Christ. Secondly, here is great comfort to such as have the true marks of their own election, to assure unto them their standing in grace unto salvation, in despite of Satan, sin, themselves, and the whole world. For they are by grace of election kept from being hardened to destruction. DIAL. VI Verse 7, 8. The rest were hardened, as it is written, GOD hath given them the Spirit of slumber, eyes that they should not see etc. Tim. WHat is the sum of this Text? Silas. That the rest of the jews, whom God had Sum. not elected, were hardened by the just judgement of God, as he proveth by a testimony & oracle of holy Scripture. Tim. What be the parts of this Text? Silas. Two: First, a proposition; The rest were hardened, namely, so many as not being freely chosen of God, did Parts. not obtain Christ and his righteousness unto salvation, all the rest besides these were blinded. Secondly, a proof out of holy Scripture, to confirm the hardening of the jews: it proveth two things, not only that many jews were hardened, because the Scripture had foretold it; but whence this hardness came, or what was the main and highest cause of the blindness and hardness of this jewish people (to wit) the singular or special judgement of God, so appointing, so foretelling, yea, and so working it in time: also it showeth what this hardness is, to wit, a spiritual slumber or senseless sleep of the soul, or a shutting of eyes and ears, that seeing and hearing, they should neither see nor hear unto their conversion. Lastly, how long this hardness did continue upon the jews, namely, even from Esay his time unto the present time wherein the Apostle wrote (unto this day) which must be referred unto the end of verse 7. the rest cited out of Esay, being enclosed in a Parenthesis. Tim. What signifies the [rest?] Silas. The other jews which did not belong to the election of Grace, but were reprobates and rejected of God. Tim. What is meant by hardening? Silas. It signifies properly the thick skin of ones hands or feet, with travel or work, which is so barked or stiffened, as if it were pierced or pinched, yet it is not felt: but by translation from the body to the soul, it signifies the stubbornness or obstinacy of man's heart resisting in his wit and will the word of God. This stubbornness is noted in Scripture by sundry similitudes, as of a stone, of an Iron sinew, of a brazen forehead, of an heart of Adamant, Ezek. 11, 19 Esay 48, 4. Zach. 7, 12. here in Zacharie, as also in that place of Esay, there is a plain description of an hard heart. Sec Verses 11, 12, of Zachary. Tim. How many kinds of an hard heart be there? Silas. Two: one Natural, which all men bring from the womb, called a stony heart by Ezekiel in chap. 11. verse 19 for all men from their birth are inclined to the disobedience of God, being sinners and enemies, ungodly, and the Children of God's wrath. Secondly, there is an habitual hardness which is gotten by long custom of sin, which for a time takes away both the fear and feeling of sin. This is common both to elect and reprobate, but with great difference. For hardness of heart in the elect, before their conversion is total and temporary, it wholly possesseth them, but it continueth only until their calling; after that their hardness is partial, mixed with tenderncsse and softness of heart, as in David and Peter: but in the reprobate it is total and perpetual, so as they remain wholly obdurate and obstinate till their death, as did Cain, Esau, Pharaoh, judas, and these refused jews here spoken of. And this last hardness is that which is here meant in our text, which is both of the whole heart, and final, or for ever. For this only is peculiar to such as be not elected, as the nearest & just cause of their destruction; which is inflicted upon them, not so much for sin, as for being hardened in sin for their impenitency in sin, to the end of their life notwithstanding all means used to soften and cause them to relent and turn to God from their sin. Tim. But it should seem, that few or no men are wholly hardened, because Pharaoh yielded, and desired Moses to pray 〈◊〉. for him, Esau wept, Achab put on Sackecloath. Also, of judas it is written that he repented, and that Foelix trembled, and Balaam wished, that he might die the death of the righteous. Silas. These were but sudden motions in the wicked, Solution. which lasted not, like unto flashings or lightnings. Secondly they proceeded not from a soft and brokenhart, but from slavish fear and dread, or present smart of divine judgement. Thirdly, that being once over, they return to their former wickedness and contempt of God's will, as Pharach did, and Felix, and the rest of them, etc. Tim. What is the Doctrine out of these words? Doctrine. Silas. That final stubbornness in sin, when a sinner obstinately continueth till his death in one, or more known sins, is a certain mark of distinction between an elect child of God which shall be saved, and him which shall be for ever condemned, as appeareth Rom. 9, 17, 18. Math. 13, 15. john 17, 11. 1 john 5, 18. The Reasons here of be, because it is neither sin, nor the Reasons. number, nor the long continuance in them, that makes the actual difference. For in all these things, many of the elect and reprobates are like; therefore that which doth it, must needs be this universal and final hardness of heart, unto which reprobates are given over, and so are not the elect. For whom 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 hardened and left in their natural corruption, to persist in it to death; and this is the second reason of the doctrine, that the elect have their natural stubbornness corrected by the Spirit of sanctification, which altereth and reneweth them unto 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 serve to keep us from rash judgement, Use. that we never give final sentence upon any man, to brand him for a reprobate; for who can tell if a wicked man will so continue unto the end of his life? some have been called at the ninth hour of the day, some changed at the eleventh, and one (to wit the Thief on the cross) converted at the twelve and last hour. Secondly, here is a warning to all Christians, above all things in the world, to strive against hardness of heart, and to labour for soft and obedient hearts; for as this latter hart Ezek. 11, 19, 20. (to wit) when it is moved and bowed by God to follow his word, is the greatest blessing, being the peculiar note of the Child of God, and a special fruit of the Covenant; so the other (to wit) a stiff and unyielding heart, is the greatest curse, being the mark of castaways and rejected persons; unto which every man is so much the nearer, the nearer he is unto hardness of heart; and so much the further off, the more soft and contrite his heart is. This admonition will be found so much the more needful, if we duly consider with ourselves these two things. First, that we live in times of exceeding great case, plenty, and prosperity; by which means the hearts of men are most usually 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 proved like the ungrateful Horse, that spurneth and kicks at his master that fed him. Secondly, that this judgement of hardness of heart, hath generally overspread most men which now profess the Gospel, all places being full of wilful sinners, which have hearts as hard as the flint, or the smiths anuell, or the adamant; such as no means, fair nor soul, either benefits or afflictions, threatenings or promises, can either break or somuch as bend them. The very word itself, which should be the means of softening them, through their own malice, proves a greater means to harden them. Therefore in this general hardness of heart, there is the more cause for all men to take heed to themselves to prevent it in themselves by all good courses: as namely, besides the constant use of the public works of religion, prayer, sacraments, the word read and preached: these four things following, are to be done of all which desire to escape an hardened heart. First, in time of any affliction to work their hearts earnestly to feel God's displeasure in it, and their own sins which procured it, always begging that every affliction may be effectually blessed, to the humbling of their hearts. In time of their prosperity, daily to confess their known sins particularly unto God, with great grief for the offence of God in them all and every one of them. Then to meditate often and earnestly, of God's judgements against sin in this world and in hell: also to meditate of the passion and death of Christ crucified, of their own mortality and death, of the day of judgement. Lastly, to enure themselves to mourn as well for their small as great sins, and to avoid diligently the occasion of all sins. In the third place here is an exhortation to stir up such to give God thanks, as have received a soft and sanctified heart, a sure testimony of their election by grace, when their hearts are so tender, as every word 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 given them the Spirit of slumber, eyes that they should not see, & ears that they should not hear to this day. Tim. WHat doth the Apostle perform here, or how doth he go forwards? Silas. He now setteth upon the second part of this Chapter, to show that the most part of the jews which then lived, were repelled and cast out of God. This part is so knit to the former, as it containeth the proof of that which was said in the latter end of the 7. ver. touching the hardening of reprobate jews. The proof is a divine testimony: God so appointed it, and the Scriptures long before prophesied of their hardness. Therefore I have truly said that the rest were hardened. He doth not so much prove the thing, to wit, their hardness, as to show whence it came, from God so punishing the contempt of his word, as a most righteous judge, [God hath given.] 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 alleged out of Esay, 6. 9 and partly out of Esay 29, 10. The sense and meaning is retained, though the words be not precisely the same in Paul as in Esay; where it is, God hath covered them with a spirit of slumber, and shut their eyes, Chap. 29, 10. and Esay 6. 9 Go and make their ears heavy, and shut their eyes, lest they see, etc. Tim. What are we to learn out of this preface? Silas. One thing generally, and two things particularly. Tim. What is the general doctrine? Silas. That Gods written word is the only perfect rule Doctrine. and direction for all things necessary to be known to man's salvation, as appeareth, Deut. 12, 32. 2. Timo. 3, 16. john 20, 31. Whatsoever is necessary (sayeth a Father) is plainly set down in Scripture. The reason of this doctrine Resaon. is, because the word is in nature like unto God himself; pure as he is pure, and perfect as he is perfect: God being infinite in wisdom, his word cannot afford other then absolute direction. Tim. What use is to be made of this doctrine? Silas. It overthrows unwritten verities, traditions of the Church, as idle and unneedfull. Secondly, it warneth all Christians to give over themselves to be governed by this word; in will, conscience, affections, words, manners, and conversation. Tim. What be the two particular instructions from this place? Silas. A twofold use of holy Scripture. First, that it alone Doctrine. is sufficient to confirm all doctrines of godliness. Paul and other penmen of the word, use no other proof of Reason. doctrine; therefore this probation alone is enough, humane testimonies are too weak to prove, (though they be sound and agreeable to the word,) because the conscience, in matters of salvation is not satisfied, till it hear and have the voice and word of God himself, whose word is autopiston, worthy of credit for itself, and all other men to be believed for the words sake; the witnesses of worthy men, serves to bewray their consent with us, and ours with them in the same truth. Therefore we allege them when need is and cause requires, sparingly; placing them as servants after their Lord, to test, not to judge; this warns us to receive no doctrine which will not admit probation from Scripture. Quod legimus, id credimus, (sayeth Hierome,) we believe so much as we read: we are forbid by Paul to be wise above that which is written. The second use of holy Scripture is, to serve us not only to prove, but to declare and interpret doctrines. Even as the light of the Sun showeth itself and other Holy Scriptures are so tempered, as that is plain in one place which is dark in another. Aug. things, so doth holy Scripture, though the Spirit be the principal interpreter of Scripture, yet the Scriptures be the sovereign and most certain mean of interpretation, one place which is obscure and hard, being made more easy by some place which is plain. As for the learned fathers, whatsoever the council of Trent have attributed to their uniform consent, as if that were the surest rule of interpretation, yet they are but subordinate and It is lawful for us to 〈◊〉 something in men's writings, if they have otherwise writ ten then the truth will bear. Aug. secondary means of exposition, and not that neither, further than they speak and write the truth, and prove their interpretations by the word. Again, how often are the Fathers found to jar amongst themselves? Further, how shall we know what is God's mind, but from God himself declaring it in his word? for according to it, an exposition is lawful without danger or biasphemy: as here (hardness) is interpreted by [spirit of slumber,] and this is declared by eyes, which see not, and ears that hear not, and heart which understandeth not. Our senses and enarrations, saith Irenaeus, without witness of Scripture have no credit. 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 hardness. Secondly, that hardness is a great and heavy judgement as any in the world. Thirdly, that God is the author or chief cause of this punishment of hardness. Tim. What is the description of hardness or hardening? Silas. It is (not a thickness of skin in a man's hands or feet,) but a spiritual slumber possessing and ruling, and holding fast locked up the eyes, the ears, and hearts of wicked men, lest they hear and see, and perceive and be saved. Tim. What is signified by [slumber?] Silas. It signifies properly a dead and deep sleep, Interpret. called (Lethargy,) which so bindeth the senses of men as they cannot be awaked with pricking and much pinching; such a sleep as Adam was cast into, Gen. 2. But by a Metaphor it doth imply spiritual senselessness or drowsiness and blockishness in divine matters, which pertain to God's worship and man's salvation; it is called in Esay 51, 23. a Cup of fury and madness, by a speech borrowed from such as being made drunk, behave themselves like mad and frantic men. Such a thing is this slumber, it takes from men all sense of godliness, and makes them even as furious beasts and drunken men, which feel and fear nothing in the midst of extreme dangers. Whereas some translate that (compunction or pricking) which is here englished (slumber,) indeed the greek word signifies so, as Acts 2. 37. Then it doth set forth the same thing by a metalepsis, of the effect for the cause; for they which are overtaken with hardness, and the dead sleep of sin, they are both pricked with grief, and even vexed at the hart with anger at the word rebuking and threatening them, Acts 7, 54. and yet being thus pricked and vexed, they be not awaked out of their slumber to return to God, and forsake their evil ways, no more than one in an heavy sleep can be awaked by shaking and pinching, & hollowing or crying, or blowing an horn in their care. Tim. What is meant by the [spirit of slumber?] Silas. Spirit though sometimes it signifies no more but the mind, as Esra 1, 1. Esay 19, 3. yet here it noteth the instrumental cause of this slumber, to wit, the evil spirit, or Satan, which God as a just judge sendeth into wicked men in his righteous judgement, to direct and drive their hearts to wicked thingsas he sendeth a good Spirit into his Children, to direct and move their hearts and wills to good things. This is usual in Scripture when the word (spirit) hath put to it epithets good or bad, than it noteth the operations and effects of God's grace or justice. As Spirit of truth, peace, grace, love, wisdom, prayer, etc. signifieth these good things, and God's Spirit to be the worker of them. On the other side, the spirit of fury, giddiness, slumber, fornication, envy, lying, error, etc. noteth these bad effects, and Satan the evil spirit to be the worker and nearest cause of the same. Tim. What doctrines ariseth from these words thus opened? Silas. First, that wicked men which are under hardness Doctrine. of heart, are utterly blockish and senseless in respect of divine and heavenly things, as a man which is in a great slumber, understandeth nothing of earthly things. This is that which is plainly said in Esay 6, 9 and Mat. 13, 15. and Acts 28, 27. that though they see his works, and hear his words, yet they neither hear nor see, but are without understanding, even like Horse and Mule, that have no discretion, Psalm 32, 9 so are the wicked very brutish and stupid in the matters of heaven. In other matters which belong to this present life, they be (for the most part of them) quicksighted, very provident and circumspect, one must rise early that would deceive them or go beyond them in bargaining; Nay, they have the slight to fetch over others, and he must have both his eyes in his head that shall escape them: but come to the things that belong to God and eternal life; it is a wonder how little understanding and sight, feeling and sense they have herein. An image hereof we have in Nicodemus, john 3, 4. the Woman of 〈◊〉, john 4. the Scribes and pharisees, etc. Secondly, from hence we may see why the wicked profit not by the admonitions of the word, even because they are fast asleep in sin, and inwardly deaf, having their ears stopped, and their eyes shut up, and their hearts hardened. When they that are liars, backbiters, promise breakers, Usurers, etc. read and hear that which is written, Psal. 15, verse 3, 4, 5. When covetous persons, railers, etc. read what is written, 1 Cor, 6, 9, 10. When such as live in envy, adultery, etc. hear or read what is written, Gal. 5, 19, 20, 21. When ignorant persons read or hear that which is written, 1 Thessal. 1, 8. and proud persons that which is written, 1 Pet. 5. 5. and worldlings read that which is written, Ephef. 5, 3. and yet are not reform, nor once so much as go about to amend themselves: the reason cannot be, for that they think these things to be fables; (for they know and confess them to be God's word) or for that such sayings are dark (for they are so evident, clear, and plain, as any child may understand them,) or because they are never told of these things, for their ears are continually beaten with those sayings. The true reason therefore is, for that they are like the deaf Adder spoken of in the Psalm, that will not hear the charmer. These sinners are deaf with the worst kind of deafness, for they will not hear and obey: and who is so deaf, as he that will not hear They are like unto the jews 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 have cried & they would not answer: even as it fareth with them that are in a Lethargy, though a Trumpet be sounded in their ears, yet they stir not: so it is with these men, though God's Ministers to awake them do thunder out God's judgements lifting uptheir voices like a trumpet, yet they are no whit moved to Godwards, because the spirit of slumber is upon them. It is written of Pharaoh, that he did not hearken to the words of Moses, because his heart was hardened. Likewise the ungodly, while their souls be senseless cannot but despise all the word, and their teachers which bring it and set it before them; which is a most dreadful state. For the mouth of the Lord hath spoken it, that when they cry to him in their extremities, he will hear them, Prou. 1, 26, 27, 28. Zach, 7, 13. These things, howsoever they are matter of grief unto God's Ministers, yet are they still bound to do their duty with constancy and patience, because it pleaseth God to execute his judgements upon the wicked through their instructions, which shall be strong evidences against them to convict their obstinacy. God's word is a sweet smelling savour to GOD, even when it is a savour to death. Tim. How may it be proved, that the word is still to be preached, to harden impenitent sinners, to be as a testimony unto them and against them? Silas. By Esay 6, 9 Ezek. 2, 5. The former place proves, that God useth his Ministers by them to harden such as have contemned his word; and the latter proveth, that even unto the already hardened, they are still to speak, that their condemnation may be the more just & dreadful. Tim. What is the next instruction from these words? Silas. That such as have forsaken God, are given up Doctrine. unto the wicked Spirit Satan, 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 just, that they that will not be governed by the word of God Reason. should be committed over to the government of Satan, as a judge delivereth a malefactor over to the hangman. As God threatens his people to set Tyrants over them, when they had been unthankful for good Princes: so Tradidit Robo. am in 〈◊〉 〈◊〉, Sicut Deus tradidit 〈◊〉 〈◊〉 〈◊〉 pseudo 〈◊〉 Aug. he will give the devil to be their Ruler, that will not be ruled by himself. And such must needs be driven on to all mischief and hell in the end, as have Satan to be their Rider, to hold the reins in his hands; as it happened to judas, Cain, and Esau, and innumerable others heretofore, and daily. Tim. What profit is to be made hereof? Sil. It teacheth the miserable condition of such stubborn sinners as hate to be reform; for they are under the power of Satan, and held under his snaresat his pleasure, whatsoever they think to the contrary, 2 Tim. 2, 26. Secondly, it warns all Christians greatly to fear God, which hath such fearful executions of his anger. Who will not be afraid to disobey the word of that God which for the cup of mercy, truth, and sound Doctrine being despised, can give men to drink a cup of fury, of error, and madness? Not that he powers into men any naughtiness, but stirs up that which before lay hidden, & which causeth sinners to drink in more sin greedily, and to delight in doing evil, with continual thirst in such poisonful and deadly cups. Silas. Proceed now to the second part of the description of an hard heart, and tell us what it is to have eyes wherewith one cannot see, and ears wherewith one cannot hear? Silas. To have eyes and ears unfit to see and hear, or such eyes and ears wherewith they were not able to see and hear, as in Math, 13, 15. ears dull of hearing, and their eyes heavy and shut, as in Esay 6, 10. and 29, 10. Men use to say, As good never a whit, as never the better: so as good not to see or to hear, as by hearing and seeing to be never the better. But this is not altogether to be meant of bodily ears and eyes, but by a metaphor which translateth to the soul, that which is proper to the body: and then eyes and ears do signify here, such a mind so blinded with ignorance, as it cannot know the true doctrine of salvation, and such an heart as cannot obey the Gospel. The sum then hereof is thus much, that the reprobate jews, though they had ears and did hear God's word, and eyes to see God's works, with the sense of the body (for they heard Christ and his Apostles, and saw their miracles,) yet not all with the assent of the Soul; which was so far from taking any profit to amendment and salvation, by that which they saw and heard, as they became rather blind in their understandings, and in their wills more perverse and obstinate. Tim. What are the parts of these latter words being thus opened? Silas. Two parts or things to be observed. First an undeserved mercy. Secondly, a just and sharp punishment. Tim. Wherein did mercy 〈◊〉 goodness shine forth towards the rejected jews? Sil. Four ways: 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 be well perceived and felt, were any of us deprived of those corporal faculties. Secondly, there was afforded them the best objects of sight and hearing, to wit, the word of God which the Prophet's first, and after Christ declared to them, thereby calling them to repentance and faith. Also many and most excellent miracles, of healing the sick, quickening the dead, restoring sight to the blind, etc. Besides innumerable works of creation and government, (I say) works both of mercy and justice, ordinary and extraordinary, which were continually before their eyes, to move and stir them to God-wards. Thirdly, that the things which they did hear and see, were not only wonderful and singular, but also that oftentimes and not seldom, they did see and hear them, which is signified by the doubling of the verb, Math. 13, 14. In hearing, they shall hear. For whensoever a verb is put before, and thereunto is added an infinitive mood, (being turned by a gerund) thereby is signified an often and vehement action. Lastly, that besides these external means offering grace to them, they had inwardly engrafted into them, some judgement of conscience, and there was given them some light of unerstanding, which none can deny, but that they are the good gifts of God. Tim. But alas they had no profit by all these, but hurt rather. Silas. It is true that they had no profit by them, but it was through their own default: but as the sun is no less glorious and bright, because weak eyes are offended therewith, nor a plaster or ointment less precious, because it prevails not to health. So Gods good gifts, his good word and works are not the worse to be esteemed, because they did not benefit such as had them. For as the uncurablenes of the wound or disease, may make the Physician or medicine frustrate without verbue, which yet lose not their value: so obstinate maliciousness of the heart in wicked men, maketh void God's mercies, which yet in themselves be such as deserve to be loved and praised. Tim. What is the doctrine from hence? Silas. That there be no castaways so wretched which do not in some sort taste of God's mercies, as may appear by Psalm 145, 9, also by Rom. 2, 4, 5. and by Heb. 6, 4, 5, 6. Even such as blaspheme the Spirit by malicious hating and reproaching the known truth of the Gospel, yet have plentifully and diversly felt God's goodness: yea the devils are not without some sense of it, in that they are spared from their full torments, till the time of fianll judgement. Art thou (say they to jesus) come to 〈◊〉 us, before the time? Mat. 8, 29. see Ephes. 2, 2. Also the bodies of the wicked lie in the grave until the day of judgement, without any pain, which is God's great mercy. The reason Reason. of this doctrine is to take from the wicked which shall perish, all excuse; this reason is laid down in Rom. 1, 20. The heathens had some knowledge of God by his creatures, to leave them without defence and apology, lest they should say; We knew nothing of God, had we not been ignorant, we would 〈◊〉 lived better. And secondly it serves to commend the very great kindness of God to us for our imitation, as in Luke 6, 35, 36. Matthew 5, 45. Tim. What is the use of this doctrine? Silas. It doth reprove such as do evilly entreat Use. God's children, using them without mercy. How far unlike be these to God, who hath mercy even towards such as be not his own, but are ungodly, sinners, yea enemies, and strangers from him? Tim. What was the sharp punishment observed in these last words? Silas. To take no fruit at all, but harm rather, by that which these men heard and saw, even a far greater Doctrine. blindness and obstinacy both of mind and heart, which What a fear fullheavy punishment it is to have 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 feel it not, it being such a grievous curse and judgement, as there is none to be matched with it for horror, no not sickness, plague, nor deafness, nor lameness, nor imprisonment, nor banishment, nor dearth, nor languishing death, nor cruel bodily torment, nor any other judgement whatsoever, can be compared with a deaf and blind soul, (that is to say,) with an hardened heart, when it is the punishment of former disobedience and sins. My reasons hereof Reasons. be, first, because this punishment is spiritual, and hath in it the death of the soul by punishing sin with sin. Secondly, other punishments have with them desire of release, so hath not this. Thirdly, it is an high ready way to that unpardonable sin, Mark 3, 29. Fourthly, all other punishments may be and are inflicted though not without pain, yet without sin: but in this, there is always an addition of sin, both of greater corruption and guilt, and withal a greater desert of punishment. Fiftly, it is the peculiar mark and note of the child of perdition, as a broken and contrite spirit, is a sure note of the child of God, Rom. 11, 5. Ps. 51, 19 Sixtly, it doth in the end most certainly bring men, not only to temporal destruction, but to eternal death, Deut. 2, 30. Ro. 2, 5. 1 Sam. 2, 25. Rom. 9, 17. Lastly, both some of the heathens have acknowledged the truth of this, as Sophocles in ajax, & some of the jewish Rabbins, as Rabbi Kimchi, for so much Master Peter Martyr testifieth in his Commentary upon this Text. Tim. What profit is to be made by the knowledge of this truth? Use. Sil. First, it teacheth, that all good things turn to the hurt and damnation of the wicked. Secondly, it showeth the strange blockishness of those wicked men, which are under such a sharp and bitter scourge, without all sense 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. Moreover, it must move the godly to compassion towards such as they may suspect or see to be stricken with this judgement of blindness and hardness: Men pity such Malefactors as they see drawn upon hurdles to Tyburn: but to see so many men to be hardened in unbelief and sin, deserves much more commiseration. Thirdly, it admonisheth all Christians to beware of this punishment, to fear it long before it come, and to shun all such means and ways, by which men use to fall into it: as first, ignorance of Gods will revealed In his word, Ephesians 4, 18, 19 especially where it is joined with careless contempt of knowledge Prou. 1. Secondly, ordinary and daily disobedience to the word in such things as are known to men, especially if it grow to a hatred of the Ministers and admonitions by them given, as in Ahab and Herod toward Elias and john Baptist. Thirdly, unbelief or distrust of God's promises, Heb. 3, 12, 13. Fourthly, covetousness & immoderate desire of riches, Math. 13, 22. Luke 6, 14. Lastly, pride of hart, which where it reigneth, it ever causeth the sinner to resist God, as is to be seen in the example of Pharaoh, & Nabucadnezzar, who would not obey the commandment of God, because they were highminded. Tim. What profit is to be made of these things? Silas. First, it must serve to warn us all, that as we tremble at the judgement of a hard heart, so especially we labour against these forenamed sins, even against the very first motion of them, being greatly humbled that we have so far proceeded in them. Tim. Let me hear some of those signs by which men may know whether they be near unto, or within this judgement of an hardened & slumbering mind? Silas. They are principally these four: First, to be utterly without feeling or fear of this punishment: such as never thought of it to fear and shun it, are undoubtedly caught by it, their consciences are benumbed & blinded. Secondly, to hear the word without sound affections, as of fear, grief, joy, hope, love, according to the matter. Thirdly, when after plain & often warnings by the word, there follows no amendment, Pro. 1, 21, 25. Zach, 7, 9, 10, 11. Psal. 50, 16, 17. 2 Chro. 36, 15, 16. Lastly, when neither God's severity can terrify, nor his kindness mollify the heart, being like the fool spoken of by Solomon, which though he should be brayed in a Mortar, yet will learn no wisdom; or like restive well-fed jades which spurn against their feeder, Deut. 32, 15, Tim. How may we apply this to our profit? Silas. If we be stirred up by it to enter into a serious examination of our own hearts, whether these tokens belong to us, that we may heartily thank God if we find ourselves free, and speedily repent if they have taken any hold of us. Tim. You have told us what hardness of heart is, and also what manner of judgement it is, but now declare from whence it comes, that the wicked are blinded in unbelief and sins. Sil. There be three main causes of hardness of heart: First, the wicked themselves. Secondly, Satan. Thirdly, God. The wicked harden themselves as authors by wilful resistance. Satan hardeneth as a tempter, by inspiring unclean thoughts; and God as judge, by punishing. God when he hardens is author of the punishment or judgement, but not of the sin. The Devil when he hardens is author of the sin, but not of the punishment, but man is author of his own punishment through his sin and contempt of the word. Tim. How prove ye that the wicked are causes of their own spiritual blindness and obstinacy? Sil. First, it is expressly said, that Pharaoh hardened his heart, Exodus 8, 15. When Pharaoh saw that he had rest, be hardened his heart or made it heavy. Again, it is written in the Prophet Hosea, Chap. 13. verse 9 O Israel, thy destruction is of thyself; which proveth plainly men to be the proper causes of all the evil that cometh to them, either in this world, or in the next. Lastly, in Mat. 13, 15. and Acts 28, 27. The blame of hardening is laid upon the ungodly themselves, who winked with their eyes, lest they should see: hereby giving us to understand, that those things which they saw against their wills, they made as though they did not know them, they saw and would not see, they were wilfully blinded, their own perverseness & corruption is the cause of their blindness in soul, and of hardness of heart, Mat. 23, 37. Hereunto acordeth learned Augustine, Pharaoh (saith he) hardened himself by his own free will. And again in his book the 〈◊〉: & gratia, Chap. 4. he saith, man's heart being infected from his birth, whatsoever more hardness falleth out after that first corruption, he suffereth it righteously and deservedly. And again, whensoever we read that men were hardened, or had their eyes shut, or ears made heavy, let us not doubt (saith he) but that their sinful deservings were such before, as made them worthy of that punishment which followed in his book the lb. & gratia; This showeth this ancient father to have been of this judgement, that evil men were themselves the principal and proper cause and procurers of hardening their own hearts. As an hot burning coal or fiery Oven and Furnace sendeth forth sparkles, so the corrupt heart of man sendeth out those wicked effects in sinful thoughts and actions, which causeth and makes his heart more obstinate and repugnant unto God. Tim. What profit is to be made of this point? Sil. First, it clears God's justice against such as fasten the blame of their destruction upon God's severity, because he hardeneth and destroyeth none but such as by their own malice have deserved it. Secondly, it proveth the Papists, slanderers and false accusers; for they are not ashamed to write of the Ministers of the Gospel, that we teach God to be the chief author and proper cause of hardness, even as it is a sin; whereas with one consent, we all do teach the proper cause of unbelief and sin (as it is a sin) to lurk in our own nature, and do wholly discharge God of this. God neither willeth, approveth, nor worketh sin, saith Philip Melancton, upon the first Chapter to the Romans. Every one sinneth willingly (saith Peter Martyr,) and no man is compelled of God to sin; upon the 9 Chapter of judges. The original of sin is not in God saith Caluine upon james 1, 13. We hold him for impious and blasphemous (faith Beza contra Castil.) which saith there is iniquity with God; yet both Dureus the jesuit and the Rhemish Priests do charge us that we do make God the proper author and worker of hardness of heart, and the active cause of sin. Yea, hereupon Stapleton the Divinity reader at Douai, inferreth, that the God of the Catholics, and the God of the Protestants is not one. For (saith he) the Catholics God is not the cause of sin, but the God of the Protestants is so; which is a wicked calumniation, & may be justly retorted, thus: The true God allows no Mass, Transubstantiation, Purgatory, prayer to or for the dead, merits, etc. Tim. But you said that spiritual blindness and hardness proceedeth from Satan, how prove you that? Silas. First, from the text which maketh the slumber or senselessness of the Soul in heavenly matters, to be an effect of the evil spirit sent by God into the wicked, to make them more blind and obstinate than they were afore. Also it is written, 2. Cor. 4, 4. that Satan doth blind the minds of the wicked; and 1. Kings 22, 22. Satan is sent of God with authority, to lead into error and blindness that wicked King Ahab. Tim. But how is Satan the cause of hardness of heart? Sil. As a tempter, and instigator, and inspirer, to breath and drop in ungodly and unrighteous cogitations into wicked men's hearts, as liquor is distilled and dropped into a vessel. Hence he is said to work in the children of disobedience, Ephesians 2, 2. and to be effectual in the wicked, strongly to delude them, 2. Thes. 2. 9 and to have entered into judas, by his suggestion to increase his malice against Christ. Tim. Is this power given to Satan over any which are born of God? Silas. No, over none of them, but over the reprobate only; for it is written, that that wicked one toucheth them not, 1. john 〈◊〉 8. also by watchfulness and prayer, they are kept from falling into his snares, though they be sore and often tempted, Mat. 6, 13. and 26. 41. His tyranny is exercised only upon and over them, which are addicted and wholly given to disobedience, over the reprobate in whom he reigneth and worketh even at his pleasure, 2. Thes. 2. 10. Thereason here of is, because wicked men are worthily committed to Satan to be governed by him, because they want only and wilfully shake off the regiment of God, and will not be led by his word and Spirit. Psalm 2, 3. That which Pharaoh spoke with his mouth, the same all wicked men think in their hearts, and say in their souls, Who is the Lord that we should obey him? And therefore they have an evil Spirit set over them, as it did happen unto Saul, who resisted the good Spirit of GOD, and had therefore an evil Spirit sent to rule and vex him. Tim. What is the profit to be made hereof? Silas. It should teach all Christians willingly to obey God, labouring to keep his word, and suffering it to govern their ways, lest after their deservings, he do put them into the hands and power of Satan, to be by him carried along unto destruction; for there is no remedy, such as cast off the yoke and government of Christ, must be put under Satan's rule and dominion. Tim. Why did you affirm that God was the cause of a blind and hardened heart? Sil. Because the Scriptures both in this Text, and in innumerable other places, do attribute it to God, in Esay 6. 9 God commands Esay to go and make their hearts fat, and Esay 29. 10. the Lord is said to cover them with the Spirit of slumber, and to shut their eyes, and Esay 19, 14. the Lord mingled amongst them the Spirit of error; and often in Exodus it is affirmed of God, that he hardened Pharaohs heart: & of Sihon King of Hesbon, that the Lord God hardened his Spirit, and made his heart obstinate, Deut. 2. 31. also Rom. 1, 24. that God delivered up to vile affections, etc. and 2. Thes. 2, 11. that God sent strong delusions that they should believe lies, and john 12, 40. God hath blinded their eyes and hardened their hearts. These and many other texts show, that God hath a hand and a work in the hardening of sinners, else we should deny the word of God, and take from God more than half the government of the world, if we should deny him to have an operation in the sinful works of the wicked, whose souls and bodies are subject 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 hardness of heart and blindness of: mind is a sin and if it be of God, than God doth work sin? Silas. No, not so, this will not follow; he is the author of the judgement, but not of the sin. There be two things to be considered in hardness of heart. The first is, apostasia, the repugnancy or aberration from the will of God: this God neither willeth, approveth, nor worketh; but abhorreth and punisheth it, as coming from Satan and from the corruption of men's hearts, and being contrary to his image and word. The other is antimisthia, Rom. 1, 27. the recompense or judgement which is executed, when a sinner that was blind and obstinate before, is further indurate and blinded, as a reward due to his contempt of God. Of this punishment and due recompense, God is the author and cause; for it is a just thing with God, to Sin is of God as a recompense, not as an offence: as a retribution, but not as a transgrestion. punish sin with sin, lesser with greater, former with latter sins. All punishment being an act of justice is good. Therefore sin as it is a punishment cometh from God, and not as it is a transgression, for so it proceeds from Satan and the wicked. Thus Augustine teacheth, Pharaoh, (sayeth he) hardeneth himself, libero arbitrio, and God hardened him, justo suo indicie: again, God hardeneth not as an evil auth our, but as a righteous judge, who though he doth not instill any sin into the creature, nor make his heart hard or blind, which before did see and was soft: yet he doth not tame and soften them; and he is said to harden whom he doth not mollify. Yet he doth not only forsake the sinner, which had before forsaken him, depriving him of his grace, but also delivereth him up to Satan and his own malice, to be ruled thereby; as a malefactor is put over by a judge into the hands of an executioner; beside, he both 〈◊〉 occasion of stumbling unto them, by presenting many 〈◊〉 unto them, and disposeth their sinful thoughts and deeds unto the praise of his own justice, to their deserved confusion: for, as he worketh in the hearts of the godly, to incline their thoughts to good works, according to his mercies; so he works in the wills of the wicked, to incline and order them unto evil acts, according unto their own merits, either by secret or manifest, but ever by just judgement. Tim. What Use is to be made hereof? Silas. It confutes such, who to excuse God, do therefore say, that he doth permit and suffer the evil of sin to be done, contrary to the plain phrase of Scripture, which ascribes an active power to God, as a sovereign judge. Secondly, it must move all to fear God, who can sinite tho heart spiritually and dreadfully, Quis non contremiscat 〈◊〉 has 〈◊〉 Dei judicia? faith Augustine. Who would not shake and tremble at these horrible judgements of God? at the due consideration of them, it might even 〈◊〉 our flesh to quake, and rottenness to enter into our bones, as it is said of Habbakuk. He must have an heart of flint who is not moved with them. DIAL. VIII. Verses 9, 10. And David saith, Let their table be made asuare and a 〈◊〉, and a flumbling block, even for a recompense unto them; Let their eyes be darkened that they see not, and 〈◊〉 〈◊〉 their back always. Tim. WHat is the drift and end of this Scripture? Silas. To prove the relection of the jews, Scope. 〈◊〉 〈◊〉 and their blindness through which they did not receive Christ and his gospel 〈◊〉 wilfully contemned it, being wholly possessed with a Spirit of slumber. And this Paul proves by a testimony out of the Psalm 69, 22, 23. wherein David bearing the person of the 〈◊〉 (of whom he was a Type) doth complain of the extreme injuries and oppressions wherewith the jews (his own people and countrymen) should vex Christ. Amongst other things, that they should mingle his meat with gall, and Vinegar with his drink: and now in this Text, by way of imprecation or curse, he prayeth for God's horrible wrath and punishment to come upon them; and namely, that their minds might be spoiled of all judgement and discretion, to discern or choose things; and their bodies of all strength, that they might be able never to attain good things desired, nor to hurt the godly; and their life to be void of all comforts, that all their most pleasant things might be turned to their destruction. Now the holy King David having by a prophetical spirit prayed for such miseries to the jews they must be fulfilled: therefore, the general unbelief and hardening of the jews, is no incredible thing to be wondered at. Note, that though Paul changeth some words, yet he holdeth the sense like an Apostolical 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 David? Silas. Two things; First, the parts or sever all kinds of Parts. punishment. Secondly, the equity of the punishment wished unto the malicious jews, for resisting and resusing Christ the redeemer of mankind. Tim. What is the first kind of punishment? Silas. That their Table may be made for a snare. Tim. What signifies the Table? Sil. It is a figurative and borrowed speech, signifying all things where in the jews delighted and took pleasure; because men who be rich and great, do furnish their Table with goodly delicacies, meats, and drinks, pleasant to the taste and sight: also, for that men come to the table to be refreshed and merry. Hence it signifies whatsoever is acceptable and delightful unto us, giving us contentment and comfort in this life; I say, that by a Synecdoche, the Table importeth riches feasts, prosperity, peace, and public estate; yea all their spiritual and temporal blessings, as Scriptures, Sacrifices, Temple, or whatsoever they had which was good, prosperous, and glorious, (as Chrysostom, Calvin, Peter Martyr, and Paraeus expounds it:) he prayeth that all this may be turned to their hurt, ruin, and downfall. Tim. By what comparisons is this hurt and ruin set forth in our text? Silas. By three similitudes: First, of a snare wherein Birds are taken when they think to feed. Secondly, of a net or trap, such as wild Beasts are caught in. Thirdly, of a stumbling block or stone, whereat blind men or drunkards do stumble and fall. This first punishment, how it is fulfilled in the jews, experience of many hundred years, have made it so plain to all men, as it needeth no proof at all. For all men know what was the name, dignity, renown, glory, riches, privileges and benefits bestowed on that Nation; and now what calamities of body and soul they are tormented with, being plagued with extreme infamy and indignity, being vagabonds, hateful to God and all men: their wealth or whatsoever may make for their welfare, being made their snare to entangle them, whiles they are banished in sundry countries, and cruelly slain for their Riches sake. Tim. What is our Doctrine to be learned from this first Doctrine. punishment? Silas. That unto wicked men which are Gods enemies, their most dear and precious things are made the means of their own destruction: howsoever they lift up their horns, and exalt their heads on high, and flourish like a green Bay three, and seem to be rooted in prosperity, as though they should never be removed, yet it is certain, that whatsoever is given for their benefit, shall be converted to their bane and mifery. The reason hereof Reason. is, because they do abuse God's gifts by pride, Wantonness riot, and excess: or else, by covetousness and usury, cruelty, and oppression. Hence it is, that God in his judgement will at length destroy them, & bring them to sudden and horrible desolation; as it happened to these jews, and to Balthasar in Daniel, to the rich man in the Gospel: and to Caesar Emperor of Rome, who was slain in the Senate, where (his Table) his glory was: and to Absalon, who was hung up in his locks wherein he 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 poison of sin, when it Use. is continued in, changing the nature of things, making that hurtful which is healthful in itself; as the Gospel to be a savour of death, the Sacraments a judgement, 1. Cor. 11, 24. Christ a rock 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 ruin. Secondly, it teacheth also the condition of such as live in the service of sin, without turning to God, to be most unhappy; to whom all things, not sins and afflictions only, but God's gifts and blessings also, shall be turned unto their evil both temporal and eternal. Thirdly, it serveth as a bridle to restrain the children of GOD from fretting and repining at the great welfare of the ungodly livers. If 〈◊〉, job, and David, repined and grieved at the prosperity of sinners, let others fear a fall, where such Saints so strong did stumble. See Psal. 37, 1, 2, 3, etc. Let God alone with them, and be not troubled about them. Fourthly, it makes much for the consolation of the godly, to whom not only things desirable & good, but even hard, unhappy, bitter, and deadly things, shall turn and become wholesome and good; as sickness, weakness, poverty, imprisonment, banishment, infamy, and death, etc. All things shall work together for good to such as love God, Rom. 8, 28. The reason is, because Christ by his cross, hath sanctified the crosses of the faithful, and pronounced them blessed which mourn and suffer, Mat. 5. therefore Christ by death was brought to his resurrection and glory, so his Apostles and other professors by most cruel Martyrdom, have had their faith tried as Gold in the furnace, and have been translated to eternal bliss and glory in heaven. Lastly, it warneth all men to pray God earnestly to bless his benefits unto them, that as they are good in themselves, so they may prove good to the possessors of them. Tim. Come now to the second punishment, and tell us what it is? Silas. The blindness of understanding in Heavenly things, [Let their eyes be darkened.] This is a speech borrowed from the body, and applied unto the mind, which is (as it were) the eye unto the soul. The darkening of this eye, signifies the taking away of understanding from the jews, making them witless and blockish, that they might see no more in the matters of God, and of salvation, than a blind man can see at noon day in worldly matters. Tim. What is the Doctrine which doth are see now out of these words thus openad? Silas. To be deprived of the use of understanding in Doctrines. things pertaining to God, is a dreadful judgement. The proof hereof, is from Deuter. 28, 28, 29. where GOD threateneth the disobedient to his Law, to smite them with blindness and with astonishment of heart, that plain and easy, and familiar matters should be as hard and obscure unto them, as the Sun is darksome unto him that lacketh his sight. Example of this judgement, we have first in Pharaoh, who having disobeyed God's warnings, bidding him let the people go; and after many and most sharp plagues, having hardened his heart against Gods known will, was stricken justly of GOD with such a spiritual madness, as he was not able to perceive it to be a sinful and hurtful thing unto him, to keep the children of Israel still in his land; but after he had let them go, he would needs obstinately follow them unto the red Sea, which was the destruction of him and his people. Likewise, the pharisees had their minds so darkened of God, as they could not discern any sin or danger, in putting to death jesus, though they had often felt that he had done them no evil at all, but much good, and in their presence had many ways and manifestly witnessed (by his life, doctrine, patience, miracles) both the innocency of his manhood, & the truth of his Godhead. A certain shadow of this judgement, we have set forth in the Sodomites, Gen. 19, 11. who being smit with blindness, did in the daylight even grope after the door of Lot his house. If we do account it a very great evil to have the eyes of our body put out, then to be deprived of the light of understanding, must be a more heavier judgement and calamity by how much the soul is more excellent than the body, and the benefit of inward understanding is greater and more necessary than the profit of an outward and fleshly eye. Tim. How may Christian; edify themselves by the knowledge & meditation of this Doctrine? Sil. First, in respect of themselves, it must stir them up unto thankfulness, to bless God for clearing their eyesight by the Spirit of Wisdom. Also to pray unto God for the continuance and increase of it, and to be delivered from the judgement of a blind heart. Lastly, that to this end they endeavour always to glorify God by their knowledge, by turning it into practice and actions. Now in respect of others; to take compassion of such as are under this judgement. For if we will pity poor blind men which cannot see their way; and Idiots or fools which lack the use of natural reason: much more we ought to grieve for such as have lost the use of spiritual understanding, not being able to see the way unto salvation: and take it for a surety, that he hath a very 〈◊〉 heart that cannot mourn for such, or at least be grieved, for that his heart is so hard. Tim. What was the third punishment? Silas. The bowing of their backs or loins, wherein there is another Metaphor, translating that to the soul and the estate of the jews which is proper to the body, the strength whereof doth chiefly consift in the back or loins, the bowing whereof importeth as much as the weakening or diminishing of this bodily strength: by all which is signified unto us, that the malicious jews for the contempt of Christ & his Gospel, should lose their whole strength, both spiritual, lacking all endeavour to do that which is good; and temporal, having their civil authority and government taken from them. This judgement began to be executed upon them before the birth of Christ, when Augustus Caesar was Emperor of Rome; and afterwards was more thoroughly inflicted, when the Emperor Titus took the City, burned the Temple, broke down their walls, put the people to the sword, and laid all waist, so as there was not any more any face or form of a Commonwealth amongst them, being utterly void of all laws and regiment, and being made vassals and vagabonds upon the face of the earth, and so have remained now fifteen hundred years and above, which continuance of this judgement is noted in this word [always.] When it had lasted, but 3. hundred years, Chrysostome wondered at this judgment of God; how then ought we to be astonished at the consideration of it? Let us learn from it generally the extreme fierceness of God's wrath against unbelief, for the which he would so exceedingly and severely plague his own peculiar people: More particularly let us observe, that it is a plain and and a sure token of God's indignation against any Country, to have the chief props or stays thereof, either sore shaken, or wholly removed, and to become like a tottering wall or broken hedge, for lack of good laws, wise Governors, the power of the sword, etc. For proof here of see Esay 2, 2, 3, 4, 5, 6. etc. which should prevail with us, to move us to be thankful to God both in word & deed, for that little strength that is left unto us, lest if we continue in our unthankfulness and sinful course, we do worthily thereby provoke God to bow our backs and strike through our loins, and strip us of all our strength to become not only feeble, stooping, and crooked, but fall down flat till our enemies tread & trample upon us as on mire and dirt in the street. If God did thus unto jerusalem and the jews which were great among the Nations, even his beloved people, whom he had honoured with fame and renown above all people; yet if he spared not them for their transgressions, but made their strength to fall, so as they were not able to rise up, Lamen. 1, 14, 15: then judge ye what cause we have to fear the like judgement whose sins are so much the more grievous than theirs, by how much the mercies that we have abused are more and greater than were the mercies bestowed on them. Wherefore let us speedily repent, and turn to the Lord with all our hearts, earnestly praying him to heal our Land, which is sore shaken by the loss of very many worthies in all professions and degrees of men amongst us: let us beware lest we give God cause to take up that complaint against us, which sometimes he took up against the jews by his Prophet Esay Chap. 57; verse 1. The righteous perisheth, and no man considereth in his heart. Tim. We have heard hit her to of the three 〈◊〉 of punishments wished or prayed for against the jews, let us hear what is to be said touching the equity of these punishments, how iust they be? Silas. That is pointed at, and noted in the word [recompense] in the end of the ninth verse, whereby is signified a retaliation and requital to the wicked jews, that as they had taken pleasure to afflict the righteous and to make all things grievous unto them, and especially had persecuted jesus the son of God, giving him vinigar to drink, and gall to eat, to vex him with all: So it was but rightful that God meet home the jews with their own measure, paying them with their own coin, and for a recompense to them, should strike them with blindness, for sinning against their knowledge, and should make their most pleasant and prosperous things to prove bitter and dangerous; and finally, should turn their greatest strength to weakness and feebleness, because they had abused it unto wickedness. Tim. What instructions are we to gather from hence? Silas. First, that it is a righteous thing with God, not only to punish sinners, but to proportionate the pain and make it like unto the sin, as it were eye for eye, tooth for tooth, blood for blood, spoiling for spoiling, judging for judging, etc. Touching which thing look more upon Rom. 1, 25, 26. This aught to awake sinners, which have injuried either God or man, that by hearty repentance they may prevent and turn away God's righteous recompense. Secondly, from this word (recompense) we learn another lesson, namely that blindness and ignorance from God, hath not the nature of sin simply and only, but of a recompense, when it is inflicted as a due requital for former sins: and in this respect sin is from God as author, (to wit) as sin hath the condition of a recompense, but not as it hath the quality of a transgression; for so it proceeds from Satan's suggestion and man's corruption. In sins man's evil work in offending God by breaking the law, must be severed in consideration and truth, both from the good work of God, and his judgement by punishing offences righteously: which if Papists would confess, (for they Lutherans also do much wrong us in this matter. cannot but see it) they would cease to slander us Protestants, by speaking and writing that we make God the proper cause of sin (as it is sin,) whereas we teach that in sin beside the anomia, which is from man himself, there is also antimisthia, which is the proper work of God. Tim. We have seen what is to be learned from the parts of this text, is there not some thing to be learned from it being wholly considered: Silas. Yes, and namely thus much: that sometime, and in some causes, and from some persons, imprecations and curses be lawful. Tim. In whom be imprecations lawful, and towards whom, in what causes, things, & in what manner? Silas. First, it is lawful in God himself the sovereign Therebe sundry predictions, which are no maledictions. and righteous author of blessings and curses, Leuit. 26. Deut. 28. For God being himself most holy, can neither bless nor curse no otherwise but holily. Also in the Prophets and Apostles which had the Spirit of prophesy, & a warrant by a special calling to curse others, it was in them absolutely lawful so to do. Thirdly, in public persons, as Magistrates, Ministers, and Parents, it is lawful conditionally, that the cause of their curse be not private, but publicly (to wit) God's glory. 2. that their affections be not partial nor maliciously distempered with desire of revenge. Now for the persons towards whom imprecation must be used, they must be such as show themselves to be desperate and professed enemies to God and godliness, such as were Ananias, Simon Magus, Elmas the Sorcerer, the Traitor judas, the cruel persecuting jews. Thirdly, curses must be used only in such matters as do concern God or his church. And fourthly, not in those things that are eternal (for no man without peculiar revelation, may pray for the damnation of any man) but in things which are temporal, so far forth only as they may tend to the salvation of the parties. Finally, as touching the manner, curses are to be wished no otherwise then with this affection of the conversion of others, expressed or understood if they belong unto God, or otherwise that they may be confounded. Tim. Whereunto may the knowledge of this doctrine help and further Christians? Silas. First, to reprove such as rashly out of spleen or choler, do ban or curse either themselves or others, their children or neighbours; and secondly, to warn them to take care of repenting for that which is past, & henceforward to take heed how they rush through indiscretion or impatiency into such wicked imprecations, lest besides the taking of the sacred name of GOD in vain, contrary to the third commandment, they do puli down upon their own heads these very curses which they have pronounced with their own mouths, as it is threatened in that very precept; and as it happened unto one Charles Duke of Bourbon, who was slain with a gunshot in the assault of a Town, as he had wished unto himself; and unto one Henry an Earl of Schuartzbourgh, who miserably perished, being drowned in a jakes, according to his usual imprecations; and unto two women in Germany; whereof the one to get credit unto her words, did pray that if it were not true which she had spoken, that she might never speak, and she was made dumb. And the other out of choler praying that the devil would take her son, was presently possessed. And lastly unto the jews, who by imprecation cursing themselves and their children, Mat. 27, 25. they do most woefully lie under it unto this present hour: which should be of force to admonish all men to avoid profane cursing; for such as love cursing shall be clothed with it, and blessing shall be far from them, as it is written in one of the Psalms. DIAL. IX. Verse 11. I demand then, have they stumbled that they 2 part of the Chapter. should fall? God forbid: but through their fall salvation cometh unto the Gentiles, to provoke them to follow them. Tim. WHat doth the Apostle now perform in these words, and so following? Silas. Now, he prepareth himself a way to exhort the believing Gentiles to modesty (not to insult over the castaway Iewes) and to comfort the unbelieving abject jews, not to despair for their fall, as if they were never to rise and be restored. And this he doth unto verse 33. So as here the Apostle setteth upon the other two parts of the Chapter, the one parenetical, containing exhortations unto humility: the other, Prophetical, fore telling the revocation of the jews to their great comfort. Tim. How doth Paul pass forwards to this exhortatory part? Silas. By a double Prolepsis, or preoccupation, where he meeteth with, & answereth two objections which a perverse cavilling jew, might make against his former matter. The first of them is in this 11. verse, to this purpose. What, shall the rejected jew always remain in unbelief, and so perish? Or hath God cast off so many jews to this end, that he might utterly destroy them? This question ariseth out of the former part of the chapter, wherein Paul had taught two things: First, that some jews then living, were elect by grace, and shall be saved. Secondly, that the most part of them were left in unbelief, and should perish and be destroyed. This latter part was proved by testimony of Scripture out of Esay and David, which told before that God would give them the spirit of slumber, and darken their eyes, and lay a stumbling-block before them. Hereupon one might say unto Paul, Did God this to the jews that they might stumble and fall, that is, come to ytter ruin and destruction? Which question, doth not inquire into the intention of the wicked jews, what they meant by refusing of Christ, but into the ends of God's counsel, delivering them to be hardened, that they might be cast out from Christ and his salvation. What God did respect herein, is now demanded. Tim. What do we learn from this Objection? Silas. That carnal reason thinketh man's destruction to be the only and main end of God's reprobation; as if a Tyrant should put out another's eye, and then lay a block in his way to make him stumble and fall, that so he might dash himself in pieces. Let us not marvel then, if God's counsel be charged now with cruelty and injustice, seeing it was to then even in the Apostles time. Tim. How doth the Apostle answer this objection? Silas. Two ways: First, negatively, denying this false end of God's counsel, [God forbid,] showing that it Two ends of God's counsel in rejecting the jews. was not their downfall which God intended. Secondly, affirmatively, putting down the true ends of the same, as first the salvation of the Gentiles: and secondly, the conversion of the jews by their example [But rather, etc.] Tim. What learn we from the Apostles denying of the thing objected? Silas. That though the perdition of the unbelieving Doctrine. jews, and other enemies of God be the events which followeth upon their eternal reprobation (for they cannot be saved whom God would not choose unto salvation, & it is a thing decreed of God, otherwise it could not be) yet it is not the end which God propounded only or chiefly to himself, or at all for itself. My reasons be, first it is against the nature of God, that he being a most gracious creator, should delight in the overthrow Reasons. of his creature. Secondly, it is against the plain word of God which saith, That he delighteth not in the death of a sinner, Ezek. 18, 31, 31. God forbiddeth under a curse, to lay a block 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 jews, and to that end should blind and harden them. Tim. But Paul saith, that God appointeth some to wrath, 1 Thessal. 5, 9 and of old ordaineth men unto damnation, Jude 4. Silas. Destruction is no end of God's counsel for itself, and as it is such, (to wit) the ruin 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 serveth to the manifestation of his high justice, and of his power. Rom. 9, 22. For though there be a supreme good, which is so good as at no hand it becometh evil (to wit) GOD himself; yet there is no extreme evil which hath not some consideration of good, and so it is willed and ordained of God, and none otherwise. Tim. What Use hereof? Silas. It clears God of tyranny and unrighteousness, Use. and his Ministers from teaching him to be so, when they teach his predestination to hang upon his own will as the Sovereign 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 ways. Tim. Come now to the ends for which God rejected the jew, and tell us what is meant by Gentiles? Silas. All people saving the jews, the world being divided into jew and Gentile. Tim. What is meant by Salvation? Sil. The doctrine which worketh faith unto salvation, or which calleth unto salvation. Tim. What is meant by fall? Silas. The loss of Christ his grace and glory: a most grievous fall. Tim. What is meant by jealousy? Silas. An envy towards the Gentiles, with an earnest desire and longing to be like them, by recovering their lost estate? Tim. What learn ye hereby? Silas. First, seeing the ends of God's decree, touching Doctrine. the reprobating so many jews, were so holy and good (as the calling of the Gentiles, and the receiving in of the jews) therefore his decree ought not to be blamed but extolled rather, because it aimed at most worthy marks. Secondly, we learn, that out of things most evil, God can draw much good. As the unbelief of the jews, and their fall from salvation, is a most grievous evil; yet by God's providence, there did spring out of it two very good things, the vocation of the Gentiles, and the conversion of the jews; which were not merely executed by God's bare permission, as if he only suffered these things (as a beholder or looker on) whereas nothing happened without his will: but are the happy effects of Gods gracious providence, so wisely ordering and disposing their contumacy, as it gave occasion of opening a door of grace unto the Gentiles that they might come in, and thereby at last provoke the jews to seek their own restitution unto their former condition. Thus in the administration of the world, God's providence and goodness draweth life out of death, and grace out of sin, and good out of evil, as in the creation he made light spring out of darkness. Tim. What profit is to be made of this point of doctrine? Use. Silas. That Christians must study how to convert their How to reap benefit by sin. own sins, and the fall of others to their benefit; for seeing God purposeth good to some, by the sin and fall of others, it behoveth us to consider wisely, how to convert our own falls, and other men's oversights to our spiritual welfare. Tim. What good may we take of our own falls, and the falls of others? show us this more fully and distinctly? Sil. First, our own sins should be a means to humble us. Secondly, to cause us to be more watchful. Thirdly, to stir us up more to prayer against them. Fourthly, to a greater strife against sin, that it prevail not nor soil us. And lastly, to a greater compassion towards our neighbours which have fallen by feeling our infirmities. The sins of others should stir us up to more he edefulnesse that we do not the like; also to take occasion of exercising charity in prayer for them, and admonishing of them. We had need to have skill to know how to reap some good of sin, for we have had a great deal of harm by it, even 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 us to fear before sin, and after sin to be made wary and wise by our own, and other men's faults. Tim. What other things to be learned from hence? Silas. That there is great difference between God and Doctrine. men in their manner of governing: his ways & our ways are not alike; for he may use all occasions, means, and instruments of doing good, because he is a most free agent, and cannot be defiled by partaking with evil; but men are bound to do good things by good means, Rom. 3, 5. We may not do evil that good may come of it. Moreover Doctrine. we learn, that where the Gospel is, there cometh salvation; for it is both a message of salvation to sinners, and the power of God unto salvation, Luke 2, 10. Rom. 1, 16. Therefore called Gospel, (that is) a gladsome tidings, and so it is to all afflicted sinners which feel the burden of sin and groan under it. Lastly, we learn that the prosperity Doctrine. of others, it is the cause of jealousy, and envy in ourselves, the Gentiles good is the jews grief; which though it be a sin, yet God can and will make good to come of it; but though God in his providence 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 world, and the diminishing of them the riches of the Gentiles, how much more shall their abundance be? Tim. WHhat doth this scripture contain in it? Silas. An illustration or larger setting forth of the two ends of the fall of the jews, mentioned in ver. 11. viz. the adoption of the Gentiles, and the repentance and conversion of the jews; this latter he 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 God's counsel by an hysterosis, it is because it seemeth to be contrary to the former, and therefore he is careful to reconcile them. Tim. How may these two ends seem to fight one with another, as mutual enemies? Silas. Thus, as if the jews were cast out of the covenant and Church, to make room for the Gentiles to come in; hereof the Gentiles might surmise, that the receiving of the jews should be their rejection and cutting off. For it was likely and might be feared, that as the falling away of the jews, was the occasion of the conversion of the Gentiles; so the conversion of the jew, should occasion the falling away of the Gentile. Unto which objection, the Apostle answereth negatively, denying the objection; he strengtheneth his argument from the less to the more, thus: If the diminishing and poverty of the jews, be the riches of the Gentiles, much more shall their plentiful calling be: if their fall do further the salvation of the Gentile, their restoring shall not hinder but further it more. For if God can do that which is less likely, to draw good out of evil; much more he can turn that which is good, to the good of the Gentile. Again, a thing which is good (as the restoring of the jew) hath a proper inbred virtue, to bring forth that which is good; but a thing which is evil (as the fall of the jews) bringeth forth good accidentally, not as a cause, but as an occasion only. Tim. Expound the words, and tell us what is meant by [fall.] Silas. The casting off of the jews from Christ in part, Interpret. and not wholly; therefore called (diminution, or minishing) by which word we are not to understand the Apostles, which were but few and abject, yet enriched the Gentiles by their preaching: but the falling away of the jew unto a few & small number: for the most of them refusing Christ by unbelief, 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 words following: and the riches of the Gentiles implieth both the great multitude of the Gentiles called to Christ by the Gospel, and the thing wherewith they were enriched, even the plentiful knowledge of Christ, and the abundant graces of the Spirit. Tim. What signifies abundance? Sil. Two things: First, the great company of the jews which shall be called, towards the end of the world. And secondly, the increase of spiritual graces bestowed on the jews in their general conversion: So as this is the sum of this whole verse, Seeing the jews being fallen Sum. away from God, and brought to a little number, did occasion the plentiful and general vocation of the Gentiles unto grace, therefore the jews themselves being generally called, and abundantly blessed with the riches of Christ, there shall most certainly thereby come great good to the Gentiles. Tim. Let us now see what doctrines do arise out of this 12. verse thus expounded. Silas. First, we learn the exceeding great severity and most sharp wrath of God, in the great fall and misery of Doctrine. the jews, his own and only people, for many thousand years endowed with innumerable privileges, as in Rom. 9, 5, 6, 7. yet the greatest part of the whole Nation was fallen from God into extreme desolation. The reason Reason. hereof, is the malice and infidelity of the jews striving against Christ the Son of God, and his Gospel preached by himself and his Apostles, and calling them sweetly unto salvation, see verse 20. Tim. What use is to be made of this doctrine? Silas. It warneth all men to stand in awe of God's severity, Use. and to keep from sin, through fear of his justice, Psal. 4, 5. How will he spare thee, when he did not spare a whole Nation? how will he pity a wild branch, which did cut off the true Olive? Therefore fear him all ye people, because he judgeth without respect of person, 1. Pet. 1, 17. The second use is to exhort us to beware as of all sin, so chiefly of unbelief, which thrust Adam out of Paradise, the jews out of the Church and out of heaven too, and tumbled them down to hell, reve. 21, 8. Unbelief most dishonoureth God, most hurteth men, being the root of all sins, and cause of temporal and eternal torments: therefore we ought much mislike it, and mightily strive against it. Tim. What is the second doctrine? Silas. That the jews shall be restored to grace towards, Doctrine. the end of the world, 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 return to him: the proof hereof is in this verse, in the word [abundance,] and in verse 26. Tim. What profit is to be made hereof? Silas. It commends the immeasurable mercy of God in delivering such a rebellious and forlorn people. Secondly, his incredible power, being able to call unto Christ a people that despised and strongly resisted him, as if he should raise the dead out of the grave. Lastly, seeing God is willing to pity them, it behoves us so to do, and earnestly to pray to God for their recovery, and not to despair either of ourselves or others, being very grievous sinners before God. Tim. What is the third doctrine? Silas. That the true riches of a Christian is not in gold Doctrine. or silver, etc. but in the multitude of the faithful, and plenteousness of God's graces in them, 1. Cor. 15. Ephe. Reason. 3, 16. reve. 3, 18. The reason is, because all other riches are earthly and vanishing, but these are from heaven, and therefore everlasting. Tim. What is the use of this doctrine? Silas. It serves to call our minds from corruptible riches, Use. to fix them upon incorruptible, to labour to be rich in Christ, not to the world, as Christ counseleth, Mat. 6, 19 Lay not up treasure, etc. Secondly, to strengthen those in their good resolution, which for the riches of Christ have learned to contemn the world, for they have with Mary chosen the better part, which shall never be taken from them. Tim. What is the fourth doctrine? Sil. That the conversion of one hindereth not the conversion Doctrine. of another, but rather much furthereth the same; as it is written of the Gentiles, that it should much help their salvation, to see the jews generally converted. In the state of this world, 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 converted, Reason. and the more full the body of the Church is, they doc the more abound in mutual help. As in an army amongst many Soldiers, one succoureth another; and amongst many travailers, one encourageth another. Tim. What fruit may we reap by the knowledge of this truth? Sil. It serves to provoke all Christians to pray and seek Use. for the turning many unto God, that they may be the stronger. Secondly, to praise God heartily for such as be called out of darkness to light, as Paul often doth for the Gentiles, whereof see the proof in his Epistles to the Philippians and Colossians. Lastly, to take heed we envy not the repentance of any, but rather to rejoice at it, after the Angel's example, who are glad of the conversion 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 magnify mine office, to try if by any means I might provoke the of my flesh, to follow them, and might save some of them. Tim. WHat doth Paul perform in this text? Silas. First, he proveth the sentence which he put forth before, touching the salvation of the jews, by their emulation of the believing Gentiles, verse 13. 14. Secondly, he comforteth the jews, by giving them hope of being restored to Christ before the end of the world. Tim. By what argument doth Paul prove, that the conversion of the Gentiles shall turn to the salvation of the jews? Silas. By a reason taken from his own example, or from the end of his own Ministry among the Gentiles, which was, by converting the Gentiles, to provoke many of the Israelites to follow them. The reason standeth thus: The end which God propounded to his own counsel Proposition. in rejecting the jews, and which I set before mine eyes in my Ministry and preaching, must needs be attained Assumption unto; But as God in his counsel, so I in my doctrine have propounded this end, that the jews might be brought at last to desire grace, and be saved by means of that grace given to the Gentiles: Therefore it is certain, that at the last many jews shall be saved: Otherwise Conclusion. the end both of God's decree, and my doctrine, should be frustrate, which cannot be. Tim. Upon what grounds doth Paul comfort the jews in the 14. verse? Silas. Upon this ground, that seeing reconciliation came to the world of the Gentiles by their fall, therefore howsoever their case seems to be desperate, as of dead men, yet God will quicken them, that they may be partakers of the common reconciliation. Tim. Why doth Paul call himself the [Apostle of the Gentiles? Silas. Because he was of God, appointed to be a Interpret. preacher to the Gentiles, as Peter was to the jews, 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 creep into their minds, and the more to knit their heart to him, as one that was ordained to set forwards their salvation. Tim. What is the doctrine from hence? Doctrine. Silas. That Ministers of the word must take all occasions to witness their loan to their flock. And secondly, that it behooves the people to be persuaded of the good affection of their Teachers towards them. The reason hereof is, because the doctrine of godliness will Reason. more easily pierce the minds of the hearers, if they be well affected towards their teachers: which made the Spirit of God in the Scriptures to charge both Ministers to behave themselves mildly, as Pastors, Fathers, and Nurses amongst the people; and their people to have their teachers in singular love for their works sake. Tim. What Use of this Doctrine? Sil. It serves to warn Christians to beware, least by Use. Satan's suggestions, their own corruption, or counsel of the wicked, any sinister bad conceit be either dropped into, or entertained in the minds concerning their teachers: for by this means their doctrine will become of none effect, and their salvation will be greatly hindered. These things, God, Christ, Gospel, Teachers, Salvation, are so linked together, as to despise one, is to despise all. Honour one, and honour all. Tim. What doth this word [magnify] import? Silas. Sometimes it signifies to make known the greatness Interpretation. and glory of another, Luke 1, 46. but here it is to honour, or to make glorious his office, that is, his Ministry Doctrine. of Apostleship. The Doctrine is that it behoveth a Minister to honour his function. Tim. Wherein doth stand the honour and glory of the ministery? Silas. In sundry things: 〈◊〉, in faithfulness when How the ministery is to be made honourable. Ministers both live and teach well, 1 Cor. 4, 2. it is the credit of Stewards to be faithful and trusty. Secondly, in patient suffering tribulations for the Gospel, 2 Cor. 6, 4, 5, etc. Thirdly, by diligence in preaching the Ministry is much adorned, 1 Cor. 9 Lastly, by the good success of preaching, when thereby many are converted unto Christ. This last is meant here, as appears by the words of the next verse, that Paul's meaning is, that this would be the honour of his Ministry, that he might so preach to the Gentiles, as he might win some of the jews also: as the glory and strength of a King consists in the number of worthy subjects, so the number of good scholars is the honour 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 convert sinners to righteousness is a greater matter then to work wonders, nay then to make a world: therefore both the word and the preachers of it are not a little honoured, when by sound preaching, many are brought to repentance and amendment of life. Tim. What profit may we take to ourselves by this Doctrine? Silas. It confutes such men as place the honour of the Use. Ministry in pomp, worldly wealth, riches, and glory, stately ornaments, and precious garments; in which things, the false Prophets most excel. See Revel. 18. Also they be but accidental and sophistical Ornaments, they do not appertain to the nature and substance of the Ministry, which consists in preaching and doctrine, and converting souls thereby to Christ. Such as do not this, whatsoever they have or do, they bring no dignity to the Ministry, which is magnified not by titles and shows, but by doing the work belonging to it. Secondly, it warneth Ministers to keep their office from contempt, by flying licentiousness, idleness, covetousness, etc. by preaching painfully, and living honestly. Thirdly, it rebukes such hearers as will not be reform by preaching, for they are a blot and blemish to the word and the Ministry thereof, as much as in them is, as if it were of no might to save. Fourthly, it exhortes all men, even as they tender the credit & honour of God's blessed Ministry, to submit unto the Doctrine taught them: by this means they shall magnify the Gospel, and cause it to be highly esteemed of. Tim. What are we to learn from hence, that Paul being sent to the Gentiles, yet laboured to save the jews too? Silas. That Pastors and Parents, having first and chiefly looked to their own charge, may lawfully endeavour the salvation of many others, by public and private teaching, provided it be no prejudice to them over whom we are specially set. Tim. But will not this example serve to justify such as commonly leave their own charge to teach others abroad? Sil. No, it will not; for these jews whom Paul taught were mixed with the Gentiles, so as in teaching them he neglected not his own charge; and his commission was to teach all Nations. Tim. But seeing it is God only that can save, how doth Paul write that he will save some? Silas. God saveth otherwise then Ministers do, he as efficient chief working cause of salvation, being both author and blesser of the ministry. Ministers save as his voluntary instruments, whom he useth not of need but because he will, & to whom that is communicated which is proper to the chief agent: to teach all men to reverence the ministry; and to see the great necessity of it. 1. Tim. 4, 16. james 5, 20. Rom. 1, 19 Tim. What else learn we here? Silas. That in seeking to save, our greatest care must be for friends and kinsmen, Luke 22. 32. Acts 10, 24. For charity is limited and ruled, iit beginneth at ourselves & those next to us, and so stretcheth itself to others, both in temporal matters, and in spiritual. 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 receiving be but life from the dead? Tim. WHat doth this 15. verse contain? Silas. The 2. argument whereby the believing Gentiles are dehorted from insulting or proud disdaining of the unbelieving jews: it is taken from the hope of the restoring of the jews to the Church of God, who therefore ought not to be contemned. The first argument was from the end of God's counsel, in the rejection of the jews, 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 proof: the proposition or matter propounded is this: The jews which be now as dead men by their unbelief, shall be revived and quickened again by grace. This proposition is illustrated and set forth by the similitude of the last and general resurrection, when the dead which lie buried in their graves, shall arise again, even as possible it is for God to raise the jews out of the grave of their sins. This proposition is confirmed by an argument a minori, from that which is less likely, to that which is more likely, as thus: If the calamity of the jews brought forth so great a good to the world of the Gentiles, as reconciliation with God, then what shall their felicity be, but a reviving of the whole world, when both jews and Gentiles shall receive the Gospel; than not jew alone shall be restored to life, but the whole world shall be totally received 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 salvation, whereof our atonement with God by Christ is the chiefest part, because a sinner entereth then into the estate of salvation, when sins are pardoned through Christ. Tim. But how may the casting away of some, be the reconciling Doubt. and saving of others, seeing evil must not be done that good may come of it? Silas. First, the casting away of the jews, as it comes Solution. from God, had the nature not of an evil but of a good work, because it was the execution of his justice upon them for their unbelief. Secondly, it was not properly the cause of the Gentiles salvation, but accidentally, insomuch as the jews being cast out, by that occasion the Gentiles were called to Christ; who could not be called till they were rejected, by reason that the jews malice was such as made them to contemn the grace of Christ, and to envy that the Gentile should be partakers of it. Neither would they enter, nor suffer others: as a Dog in the manger, which neither eateth the Hay, nor suffereth the Oxen to eat it; therefore, as by tumbling down the dog, the beast comes unto the food, so by casting off the stubborn jews, the Gentiles found entrance both into the estate of Grace, and Reconciliation with God. Tim. What instructions have we from the former part of this Verse? Silas. First, that God can turn the greatest evil to much good for his children: the reason is, his most admirable wisdom and goodness; even as Satan by his very great malice and subtlety, can so poison the best things, as they prove hurtful to the wicked. Tim. What is the use to be made of this point? Silas. First, to move us to love, praise, and admire Use. the most singular love and wisdom of God. Secondly, to labour, after God's example, to make benefit of all evils which happen to ourselves or others, even of our own sins, and of the transgressions of other men, to make us more humble and watchful thereby, for the time to come. Tim. What other Lesson learn we from the beginning of this verse? Silas. That the sum of the Gospel is to preach reconciliation Doctrine. with God (to wit) that of sinners, enemies, and ungodly, being without God and true life, subject to wrath and death for sin, we are received to favour and become friends, children and heirs of life through jesus Christ believed 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 faults, with imputation of Christ his perfect justice in keeping the Law unto believing sinners. Secondly, Sanctification, in killing the strength of sin, and quickening the soul by works of righteousness in the Spirit, Rom. 6, 2, 3, 4. Remission takes away the guilt and pain of sin: Sanctification removes the dominion & kingdom of sin that it reign not, Rom. 6, 12. and is a necessary companion of remission, and fruit 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 learn it, that they may be thoroughly acquainted with God's mercies, to their comforting after heaviness for sin and their own miseries; & to their humbling after grace bestowed on them. For as nothing will so cheer up a troubled spirit, as the declaration of the sweet & sure mercies of Christ, unto firm and full atonement with God; so nothing is more available to humble them than the remembrance of their unhappy condition, in being strangers from God. Tim. Come to the latter part of this verse, and tell us what is meant by [receiving,] as also, by [life?] Silas. here the effect or consequent, is put for the cause or antecedent, which is an effectual calling or receiving of the jews into the Christian Church; and by life is meant the quickening by grace to live to God, being before dead in trespasses. Thus Oecumenius expounds this place: What (saith he) shall be their assumption but this, that we may say of him that assumeth or receiveth, that he reviveth them being dead in sins? This speech is borrowed from the last great resurrection of the body, whereunto the Scriptures do often resemble the restitution of the jews, both from their bodily and spiritual calamities. See Esay 26, 19 Hos. 13, 14. Ezek. 37, 11, 12, etc. 〈◊〉 〈◊〉, 11, 12. to teach us, that the restitution of the jews (being spiritually dead) to the faith of Christ, in the end of the world, shall be as certain and sure, as that the corporally dead shallbe raised out of their graves 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 work (no not to think a good thought) pleasing God, then there is force in a dead man to do any worldly work, john 15, 5. 2 Cor. 3, 4. 1. Cor. 2, 14. This confuteth the counsel of Trent, which teacheth, that we have power (if we will) to receive grace offered, to believe and repent when we are exhorted. Session 6. But this is false, because God must draw us to Christ, john 6, 44. also, work in us both the will and deed, Phil. 2, 13. and because of our will being dead, God is not only to help it, but to revive us by putting (as it were) a new soul of grace into us. This must stir us up to give the whole praise of our new birth to God, as Col. 1, 21. Ephe. 1. 1, 2, 3. Again, from hence we may learn, that we may not despair of the salvation of any, either of others or our own, how hopeless soever. For if God can revive the jews, now sixteen Ages rotten in the grave of sin, then how much more others also? see john 5, 25, 28. Tim. What Use of this last point? Silas. This must nourish a charitable opinion of the greatest sinners, and preserve men in hope of themselves, so they do not defer, but betimes endeavour to turn from sin, and seek to God, who is rich in mercy and power: whose example should teach us not to be cruel and rigorous (as many Christians are,) being far unlike to God, who inclineth to pity, pardon, and to save even most for lost offenders 〈◊〉 Whereas many (through hardheartedness) be so implacable, as nothing will appease them; no 〈◊〉 and confession after crimes yea, sundry Parents be herein wodrthy to be blamed, that as some are too indulgent, so others too too severe, refusing to take to favour their relenting and repenting children. Oh, what would become of themselves, if God so deal with them. But there is much mercy with God, and plentiful compassions, so ought there also to be with men. DIAL. XIII. Verse 16. For if the first fruits be holy, so is the whole lump; and if the roate be holy; so are the branches. Tim. WHat do these words perform? Silas. A proof of the former reason touching the universal restoring of the jews unto grace, before the end of the world, where Paul meant both to comfort the jews, and to warn the Gentiles that they do not proudly contenme the jews. This proof is taken from force of the league, and promises made to Abraham, and to other antecessors of the jews, who be beer compared unto the first fruits and root; and the jews which came of these antecessors, unto the lump and branches. The proof stan death thus; The jews are an holy nation by the promises made to their Fathers, therefore God will not cast them away 〈◊〉 but as the first fruits and root being holy, do make the lump and branches holy, so Abraham and the forefathers of the jews, being holy by virtue of God's covenant to be their God, will cause holiness in Gods good time to be derived to their posterity; for there is like condition of causes and effects, of root and branches. Tim. Upon what parts doth this Text consist? Silas. Upon two comparisons: the first whereof, is taken from the observation of the Mosaical Law, touching first fruits: the other, from natural 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 stock and branches to make them fruitful. Therefore what the root is, such will be the branches; if the root be sappy, and full of good juice, it will cause good nourishment to the tree, and plentifulness of good fruits. Tim. What was the Law to be observed by the jew touching first fruits? Silas. This: of all the increase of the earth, God commanded the first fruits to be given him, as Num. 15, 20. Leuit. 23, 10, 11. Also, when they made a mass of dough, there was a part for God, whereof were sweet cakes or showbread made to set before the Ark: & this done, the rest of their fruit and their bread was sanctified unto them, (that is) the use and eating of their fruit and bread became holy and wholesome. Tim. For what causes did God ordain this Law of first fruits? Silas. For sundry good purposes and causes. First, that by such a ceremony, the jews might know and acknowledge that it is God to whom they owe thanks for all their fruits, as being his free gift; as worldly Princes will have their servants to pay some penny a year for some great Lordship bestowed on them, only to testify their dependence upon their Sovereign, and not to enrich themselves; so it it here. Secondly, by such Oblations the holy Ministry of Priests and levites with their families were maintained: and there is such great, manifold, and necessary use of the Ministry of the word, as men are to uphold that, though unto their great cost, Gal. 6, 6. 1 Corin. 9, 5, 6, 7, 8, 9 Thirdly, in all their first fruits were represented Christ, the first borne of every creature, and the first fruits of them which 'tice again from the dead, whereby all the faithful are sanctified to an happy resurrection, 1 Cor. 15, 20. Lastly, the first fruits were a type & figure of the estate of the jewish Church: wherein the patriarchs, Abraham, Isaac, jacob, and other godly Fathers, were like unto the first fruits, to convey the holiness of the covenant made with them, to the remainder of the jews which came of them. And also in this respect they are resembled by a root, which imparteth all the sap it hath, to branches; so the godly patriarchs impart the grace of God's covenant unto their of spring; where upon it is not to be doubted, but the jews which lie now as men dead, abject, and without hope to see too, yet shall be received to be God's people, and revived; albeit they are as it may seem desperate, as men laid in the grave and buried. Tim. Now that we have seen to what purpose Paul used these two metaphors and similitudes, pass forwards to the dectrines, and tell us what they be? Silas. First, we learn that whensoever we reap the fruits of the earth, we ought to show thankfulness to God, by giving the first to him; that is, to our teachers, & to the poor in his name: for the equity of this law is perpetual, although the ceremony be ceased. Secondly, from hence we learn that the covenant-graces of the parents, belong to such children as are borne of them. Tim. But how may this be, since the Patrierkes were holy, but many of the jews were rebellious; and experience teacheth, that of the best Parents come the worse children? In one people some be called only, some be elect and believers also? Silas. It is true, that the personal and inherent holiness of the Parents (to wit,) the godly habit of their minds, as faith & hope, do not pass from the parents into the children, as if virtuous and believing parents should always bring forth such children; for these qualities come not by generation, but by regeneration. 〈◊〉 many outward privileges and qualities do descend from Fathers to children, as freemen be get freemen, jews beget jews, Christians Christians, by the blessing of the covenant which is made both to parents and their Children. Tim. But if we be all conceived in sin, how doth the holy root make the branches holy? Sil. The jews are spoken of as they come from Abraham, and not as they come from God: howsoever natural corruption be contradictory to the grace of regeneration, which doth qualify and take it away, yet it may well agree and stand with the grace of the covenant. For as one may be borne leprous, and yet be a free man, when the Parents be such: so one may be borne a sinner by Adam, and yet be borne a Christian and a member of the visible Church too, because he and his parents be within the covenant of grace; which covenant though it bring with it, forgiveness of that sin which we draw from our first father Adam, yet when it shall have force, we are ignorant. And Scripture doth not teach us, whether original sin is forgiven to the Infant in the womb, or at birth, or presently after, or at baptism, or afterward; for it is not given to all men at one time, as they teach which tie grace and forgiveness unto the Sacraments. But for that Infants belong to the covenant of mercy and forgiveness, we do verily believe that they are holy, and shall be pardoned, so many as are elected, howsoever they come sinners from Adam. Tim. If only such branches be holy as come from an holy root, what is this unto us Gentiles, which are no branches of this root? Silas. The Gentiles be branches grafted in, though not natural; therefore the blessing and virtue of the covenant reacheth unto us, 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 themselves were holy: holy by a covenant-holines, so as to be reckoned God's people, and to have the seal. Tim. What profit are we to make of this doctrine to ourselves? Silas. First, it teacheth us what a great worthiness it is to descend from Christian parents, because to such, all the prerogatives of the covenant, all the immunities and privileges of the Church belong unto them: even as the Children of the jews had right by God's covenant unto circumcision and other sacraments, to the sacrifices and promises. Likewise now such as be borne of Christian parents, have title to baptism, the Lords supper, to the word of law and Gospel, and all other privileges of the Church; which is a favour wherein in no wise do partake either Turks, Pagans, or jews, as they stand at this present. And in this confidence it is that we offer our Children to be baptised, being branches of an holy root, by blessing of the Covenant. Secondly, this serves to confute the Anabaptists which deny unto Christian children the benefit of baptism, as if our condition were worse under the new Testament, than the jews under the old, or as though the sign must be holden from them, to whom the covenant itself appertains. Thirdly, it affords matter of great comfort unto all such Christians as at any time shall be afflicted in mind for theirsinnes, to remember that they are under that covenant which promiseth remission of sins to parents and their children. With this very argument did Peter cheer the hearts of the jews when they were pricked with sorrow, for the kill of the Lord of glory. Acts 2, 38, 39 Fourthly, it confirmeth our faith and persuasion touching this main mystery and truth of the restoring of the jews, in as much as they springing from Abraham and jacob, as from an holy root, and from the other patriarchs, as first fruits sanctified to God; it is therefore without all doubt, and a thing of certainty, that the blessing and prerogatives of the Covenant made with the parents, shall flow and break forth at last to the making of very many of them true members of the invisible 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 only assent firmly unto and lay hold upon the promises of eternal life by faith, but bring forth also the fruits of good works by love, without the which the parent's piety will but little profit the children. DIAL. XIIII. Verse 17. And though some of the branches be broken off, and thou being a 〈◊〉 Olive tree was grafted in for them, and made partaker of the root and fatness of the Olive tree; boast not thyself &c. Tim. HOw doth the Apostle Paul proceed? Silas. He bringeth forth a third argument to dehort the believing Gentile from despising and reproaching the rejected and unbelieving jewe. He had first said that their casting off was to the great commodity of the Gentiles, namely the vocation of them to God by the Gospel. Secondly, he gave hope to the jew of their repairing, because they were an holy people, and separated from all other Nations, by the promises and covenant of life which was given them. Now thirdly hereasoneth from the condition of the Gentiles, both that which is passed (they were a wild Olive,) and that which is present, (they were grafted into the true Olive,) whereupon dependeth a double grace; one, that the Gentiles are made partakers of the root of the Olive: and secondly, that they do enjoy the fatness that cometh of the root, that is, they have communion with Christ, the Church and the Gospel. The sum of the argument is thus much: Ye Gentiles being once like a wild Olive, are now planted into the true Olive; therefore do not proudly boast yourselves with the reproach of the jews. This argument is wholly contained in the text, 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 drawn from that which is absurd or unhonest, because we Gentiles bore not the jews, but their root doth bear and sustain us; now it were an unthankful and unhonest part to disdain that which doth support us. 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 profit the jews to come of an holy root, seeing they are cut off from the stock of the holy patriarchs? To which Paul answereth, What though they were once holy branches, and now indeed broke off? yet not all but some only; whereas you Gentiles were a long time unholy, a wild Olive, strangers from God, and now of free favour 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 unto branches broken off from a tree, and are good for nothing but to perish and wither: So the jews were cast out from grace and salvation as rotten branches. Tim. Why doth he say [some] and not many or all, seeing the greatest number of jews were refused in Paul's time? Silas. Paul speaks not of one age of them, but of the whole nation in all ages, ever since they were separated in Abraham to be Gods own peculiar people, and so from thence to the end of the world: and than who perceiveth not that the Apostle might well say [some] seeing so very great a part were saved? for there were many patriarchs, Kings, Prophets, Priests, and innumerable private men and women, all dear to God, and we read of five thousand converted at the beginning of the Gospel by Peter and other Apostles, Acts 2, and 4. And towards the consummation of the world, in great heaps they shall be drawn to Christ: So as Paul did well to say, a certain number only were broken off. Tim. But if many of the branches be broken off, it may seem the elect may perish, for what are the branches but Gods own elected people? Silas. It is impossible that the elect should perish, Christ hath said it, Mat. 24. 24. For the gifts of election, faith, and justification, etc. are without repentance, such as God never changeth and taketh away; but if the elect perish, them must God change, Rom. 11, 29. Paul therefore speaketh not here of right and true branches, such as elect and faith full persons be, which cannot be cut off; but of counterfeit seeming branches, who be such in their own opinion, and in the account of the Church, but not being indeed elected and called to Christ; and these may and do fall away. The ground and proof of this difference we have in john 15, 2, 3, 4. also Rom. 9, 7. where is a plain odds between the children of Abraham: and Rom. 2. 31. where is mention made of Iewes inward and jews outward, in the Spirit and in the letter. And 1. john 2, 19 it is said that some were of us, and some were among us; the former remained in the Church, the other did not, but played Apostates and revolcers, running to the enemy's camp. Tim. These knots being loosed, show us the instructions we have from these first words. Sil. The doctrines from them be two; first, the promise of grace and salvation is not fixed or tied to fleshly generation: the reason is, because grace cometh by regeneration at the pleasure of God, and not by generation at the will of man, john, 1. 12. 13. Godly parents do convey their corrupt seed to their children, but not their sanctifying Spirit: else all that descend of faithful parents should be saved, which is not so, as in Ishmael, Esau, Cain, Absalon, etc. Tim. What profit is to be made of this doctrine? Silas. It warneth all children which come of godly parents, to strive to be like them in faith and virtue; as Christ exhorteth the jews, john 8, 39 to do the works of Abraham; and Paul, Rom. 4. 12. to tread in the steps of his faith: otherwise the piety of progenitors will not help: for, not springing from good parents, but being like them makes us happy; the jews were of Abraham, and yet were broken off. Tim. What is the second doctrine? Silas. This breaking the branches teacheth us, that it is not enough to profess God, for so did these jews; nor to know him and have the Sacrtments, for so had they; but to labour to be well grounded and rooted in Christ by a lively faith working by love. For all they that be not Reason. thus, seem they never 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 use of this instruction? Use. Silas. It serves to reprove such as rest in external things, never trying themselves: their end is to be deceived at last; as they which trust in a cracked Title, or lean on a broken staff. Tim. What is meant by the wild Olive tree? Silas. The wild Olive is put for a branch or grift: for Interpretation. whole trees use not to be grafted, but branches; & these branches of the wild Olive signify all the Gentiles which served Idols for the living God; because they were as the wild Olives, namely herein, that as the wild Olive, though it have the form and shape of a true Olive, yet lacks the generous and fruitful juice of a true Olive, and therefore yields no pleasant fruit: so the Gentiles being without the faith and profession of Christ, and true piety, had shadows of many Virtues, and shows of goodness, yet indeed were very unclean and accursed, as Ephesians 2, 1, 12. and 4, 17; 18, 19 Tim. What do we learn from hence? Doctrine. Silas. The miserable condition of us all without Christ, that howsoever we may be commended for very honest men, and have some appearance of the Image of God, & some show of faith and godliness, yet before our incorporation into Christ, we lack his Spirit utterly, & bring forth fruit which is bitter, even fruit to death, such as be reckoned up, Gal. 5, 19, 20, 21. The Reason is, because Reason. all is sin and death, which is estranged from Christ. Tim. What profit is to be made by the knowledge and meditation of this condition? Silas. It serveth to instruct and stir us up unto modesty Use. and humility, unto which end it is here presented to the Gentiles, even to suppress their pride and arrogancy. Also it provoketh us to thankfulness for the benefit of deliverance from it, when it is compared with the contrary condition wherein men did lie before such deliverance, as Eph. 2, 4, 5. And the benefit when it is perceived in the worthiness of it (which without such comparison cannot be) causeth an higher esteem and sweeter sense of it; and that kindleth the more love towards the giver God, & more rejoicing in his bounty, whence floweth all Christian and true gratitude. Tim. What other matter do ye observe here? Silas. The difference which is between natural and Doctrine. spiritual grafting. For in natural grafting a good and sweet science or branch, is grifted to a sour crabbed stock, by slitting and pricking the same: the bad sap whereof, is changed into the good juice of the good branch: but in the spiritual in grafting it is quite contrary; for then wild branches (which are wicked unnatural men) are grafted & joined to the good and noble stock Christ, by whose spirit and grace, they are altered and made new creatures like himself, Ephe. 4, 24. otherwise both kinds of planting agreed in this; that they make the branch and stock to be one. Tim. What is this root into which they were grafted? Silas. It is Abraham, in regard of the covenant made with him, and as he was joined to Christ. And to be Interpret. grafted into this root, is to become one people of God with the jews, growing up into one church with them, as if they had been derived from Abraham by carnal generation, and so to be made members and parts of the body of Christ, which is the fellowship of all faithful people. Tim. What is meant by Olive? Silas. The Church of the jews, whereof Abraham was the root and father: so called for resemblance sake unto an Olive. Which Metaphor, we find in jer. 11, 16. and Psal. 52, 8. and judges 9, 9 And it is like those other Metaphors of a Vine, john 15, 1. and of a Fig tree: all which fitly represent the estate of the true Church of God, in respect of the conjunction which is between the root and the stock; and in regard of their great fruitfulness, and sweet pleasantness. Tim. What is meant by the fatness of the Olive? Silas. The Doctrine of the Gospel, all the benefits of Christ, all the graces of the Spirit, with the privileges of the Church, called in the Psalm, the marrow and fatness of God's house, Psal. 63, 3. Tim. What learn we hence? Silas. That we bring no merits to our own justification, no more than a branch can help to graft itself, or a man to beget himself. Secondly, it is a great excellency to be a true member of God's Church: for such be united with Christ, as the branch & the olive be. Thirdly, that they which are such, aught to abound in all the fruits of the Spirit, mentioned Gal. 5, 22, 23. Fourthly, the jews before Christ, and the Gentiles which now do believe in Christ, have the same root, the same Spirit, & faith, the same Church and Sacraments, with some difference in outward signs and rites: Contrary to their wicked Doctrine, who teach, that the jews had but the figures only of that, whereof we have the truth and substance; a Popish fantastical conceit, crossed by many hundred places of Scriptures. DIAL. XV. Verse 18. Boast not thyself against the branches: but if thou boast, thou bearest not the root, but the root thee. Tim. WHat is the drift of this Text? Silas. The same which was of the former, even to exhort the Gentiles unto modesty, and to suppress their pride, lest they insult over the jews, as over 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 drawn from that which is absurd and unhonest [but if thou boast.] Tim. Return to the interpretation of the words, and tell us what is signified by [boasting?] Sil. To strut or to stretch out the neck, which is proper to all proud persons to look high and lift up their necks: the meaning is, they should not proudly contemn or reproach the outcast jews, rejoicing in their sins and miseries. Tim. What is meant by [thy self?] Silas. It is an Apostrophe or turning of his speech unto the Gentiles, whom he speaks unto in the singular number, as if they were but one man. Tim. What are we to learn from these first words [boast not?] Silas. That it is not lawful for Christians to rejoice for the sins and calamities of others, and to reproach them being fallen. The reasons hereof be, first, it is a thing displeasing to God, which hath forbid us to joy in other men's evils. Secondly, it is contrary to the example of Christ, who wept over jerusalem, and prayed for his 〈◊〉, Luke 19, 41. and 23, 34. and of the godly, who lament the sins and harms of others, as job 31, 29. and Paul, Phil. 3, 18. Thirdly, it is against charity, which is pitiful and rejoiceth not in iniquity, 1, Cor. 13. 6. Fourthly, it is against common experience, which telleth us that the evil which happeneth to one, may, and oftentimes doth happen to another. Therefore we should in much meekness pity others, considering ourselves, Galat. 6, 1. A certain godly person hearing his Christian brother had committed adultery, mourned, and said, He fell to day, I may fall tomorrow. Lastly, it is against piety to rejoice for any man's fin, seeing it kills the soul of thy brother, which caused Christ to shed his blood, and grieveth the holy Spirit of God, also breedeth scandal in the Church, bringeth plagues upon whole nations and Churches. What a wickedness 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 reproveth such as are glad, because they see others offend, and take hurt by sin, making it their sport and table talk, to prattle of other men's faults and losses, either speaking of it without all grief for their brethren, and fearc for themselves, or glorying in their fall, and boasting proudly against them; which men, do show hereby, that not only all Christianity is quenched in them, but are without any drop of humanity, by which one man should relieve another, even because he is a man. Many heathen which with grief have felt the evils of other men, as Acts 28, 2, 10. shall condemn such christians which scornfully look upon, and speak of their neighbour's evils. Tim. What may we learn from this, 〈◊〉 Paul speaking to many, yet useth the singular number (thy self?) Silas. It may teach us two things: First, that it is the office of the Minister particularly to apply the word to every one, because things generally spoken may instruct, but doth not so much affect and move, as when it is fitted to every person, like a plaster laid to the sore, or a portion of meat meet for him that eateth it. Secondly, we learn that when the word of God is preached, every one ought to attend and think all that is spoken is spoken to himself; for while we post it off to others, it makes the word of God unfruitful to us. Godly, David went into the Temple to hear what God would say unto himself. Psa. 85, 8. Acts 10, 33. The word is compared to medicines, meat, wine, etc. which will not at all profit us except they be of every one received. Tim. Proceed to the second part, and show us what is meant by the [root] and how the root bears the Gentiles? Silas. By the root is meant Abraham the father of the faithful, who is said to bear the Gentiles, because their salvation depends upon the covenant which was made with Abraham and his seed. The sum is, that salvation came from the jews to the Gentiles, who conferred no dignity at all upon the jews, but received all from them. Therefore it were very absurd and unhonest to boast against the jews, which were to insult against Abraham the father and root of the jews; for in despising that by which a thing stands, that thing must needs fall, and it is very wicked unthankfulness to insult over them, from whom we take so much good. Tim. What is our doctrine from these words? Sil. That it is a very unreasonable thing for Christians to deride the jews; for that is even as ridiculous as if an house should boast against the walls that bear it up, or the walls against the foundation which upholds them, or as a man's head or arms against the legs which carry them, or the coach against the wheel that supports it. Secondly, we learn that unthankfulness against Benefactors, is a very uncomely and filthy thing. The reasons heercof be, first we cannot abuse and scorn them by whom God hath done us good, but that we must needs scorn and deride God himself. Secondly, it is a blockish thing not to acknowledge them from whom we take good, and a wicked thing to requite them evil for good. Thirdly, it is a dangerous thing so to doc, for God hath threatened that evil shall never depart from the house of such. God will certainly plague unthankful persons, as he did the jews for their ungrateful doings to the house of Gideon, and towards the Prophets, Christ and the Apostles; and Pharaoh for forgetting Joseph's kindness. Lastly, it makes men worse than beasts, for the Stork will nourish her Dam, and the Dog will fight for his master which feeds him. Tim. What use is to be made of this point? Silas. First, it reproveth such as either forget their Benefactors, Use. or foreslow to render due and meet recompense, if they may and be able. Secondly, it exhorts all Christians to be careful, thankfully to repay good for good: such as be otherwise affected, it makes them worthy to lose all the good they have, But on the contrary, God is well pleased with grateful persous, and doth ever bless them; whereof we have an notable example in joseph, whose thankfulness to his parent's God much allowed and prospered; as he did also the Israelites for using kindly the posterity of jethro, who met them as they came out of the wilderness: the like was done to Rahab, who entertained the Spies: also in Dau d for the kindness to jonathan, & Paul to Onesiphorus, etc. Wherefore as we desire it should go well with us, let us remember and consider them, by whom God hath at any time showed any mercy either on our souls or bodies, name or goods; for he can never be truly thankful to God who is unthankful to the means by whom God doth him good. DIAL. XVI. Verses 19, 20. Thou wilt say then, the branches are broken off, that thou might'st be grafted in; well, because of unbelief they were broken off, and thou standest by faith. Tim. WHat doth this text contain? Silas. Two things: First, an objection on the behalf of the Gentiles, why they ought to boast, verse 19 Secondly, the answer of the Apostle thereunto, verse 20. Tim. What do the Gentiles object and allege for themselves? Silas. That they might boast and rejoice against the jew, because they were more worthy than they; for, for their sakes (that they might be called to be God's people) the jews were broken off and destroyed: as if they should say, The jews are broken off and cast out for my sake, they give place unto me; but the less worthy do give place to the more worthy: therefore I excel them and may glory against them, for he is of more worthiness for whose sake a thing is done, then is that which is done for his sake. Tim What doth this objection teach us? Silas. This lesson, that humane reason is exceeding prone to pride and arrogancy; which appeareth hereby, that not only no argument can be so sound and strong as to call it back frompride unto modesty, but it will rather take occasion to strengthen itself in arogancy, by that which is brought in to humble and take it down. This happened here unto Paul the Apostle, using this firm reason, to prove the Gentiles ought not to be proud, for that they had been once as a wild olive, strangers from Christ, but were now planted into the true olive, and become God's people in stead of the jews. This reason doth but the more lift up the Gentiles in pride, who attribute it to their own worthiness, that the jews were rejected and they received. This shows the wicked pride of man, (to wit) how hard it is to reclaim it and bring it unto humility: for as other sinners have their defence, the covetous pretend thrift, care of wife and children; the drunkard good fellowship, the wanton youthfulness, the revenger injuries of others provoking; so the proud person pleads his own excellent parts and worthiness. And hence it cometh to pass, that few proud wits are reform and cured, because they are drunken with opinion of their own worth and goodness; which must be denied and renounced, ere they be pleasing to God, who loves the humble. Tim. What other things do ye observe in the words of the objection? Silas. The great difference which is between worldly grafting, and that which is spiritual, whereof Paul now speaketh: they are both like in this, that there is in both an uniting and conjunction, between the stock and that which is grafted into it, they become one and have a communion, the root and branches. Christ and his Church be most nearly conjoined, so as the Church hath the appellation and name of Christ put upon it for his union sake, see 1. Cor. 12. 12. howbeit these two kinds of grafting do disagree in these two things. First, in the manner of grafting, a good science and graft is taken and set in a wild and barren stock, as a pipping or pearemaine, on a crabtree: but in the spiritual it is clean contrary; for there branches of the wild olive (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 unfruitful, barren, and wild olive trees, (that is) wicked and unclean men: and indeed it cannot be otherwise, for whosoever is found without Christ and his Church, (his body) he can be no other but ungodly & accursed. Secondly, in natural grafting the branch communicates sap to the tree, that by the fat and fruitful sap of the good graft, the barrenness and wildness of the tree might be amended: but in the spiritual planting, the branch and graft give not, but receive juice from the tree. So elect sinners by the grace of Christ to whom they are grafted, be changed to be like to himself, holy and righteous as he is: and this to be the end of their incorporation into Christ, namely, to be converted and bear his Image, is proved by Ephe. 4. 23. 24. Col. 3. 10. Tim. But were all the Gentiles that were grafted into the tree of Christ and his Church, transformed into his Image? Silas. No verily; some were grafted into the Church of Christ, by profession of the mouth only: some also were planted into it by faith of the hair; which distinction is proved plainly by Rom. 2. 28. by Math. 7. 21. 2. Tim. 3. 5. The former be not altered from their wild and barren nature by Christ, and therefore may be broken off and perish; but the latter not so, because they pass into Christ, and by his Spirit are renewed to his own glorious likeness. 2. Cor. 3. 18. Tim. What be the parts of Paul his answer? Silas. Two; first a concession, granting the thing objected so far as it was true; Well sayeth he, it is true, the branches (that is) the jews be broken off in great number, and this was done, not because God delighted simply in their fall, but he useth their rejection as a means to further the grafting in, and calling of the Gentiles; this Ideny not, saith Paul. The second part of his answer is a negation, wherein he doth deny that the worthiness of the Gentiles was the true cause why the jews were rejected, and the Gentiles planted in; but infidelity, (because of unbelief) as if he should say, not for thee nor thy sake, but for their unbelief are they cut off, even because they proudly refused the faith of the promses and of the Gospel, (seeking to be justified by their own merits of works, and not by the faith of Christ,) as before Rom. 9, 31 32. and 10, 3. And the cause why the Gentiles were engrafted into the body of the Church, was not any dignity of their own, but their faith whereby they rested upon Christ alone for righteousness and salvation, as it is said of them Rom. 9, 30. and here [Thou standest by saith.] Thus in few and plain words are laid down the right causes of the destruction of the jews, and of the vocation of the Gentiles; whereof the one (to wit, unbelief) is natural and might befall both jew and Gentile, being both borne in sin and unbelief. The other, to wit [faith] is a free gift of God, depending upon mercy alone, and from the hand of mercy given to the Gentiles, who therefore had no cause to be high minded, but to fear and be humble. Tim. What is the doctrine which ye gather from the former part of this answer, [they are broken off through unbelief?] Silas. First, that God is just and most righteous in condemning and casting away the reprobate, because howsoever no man in Gods eternal counsel is refused for sin, yet God in time doth not destroy men but by reason of their ignorance, unbelief, and sin: so as man beareth in his own bosom the root of his own ruin, he may blame nothing but his own unbelieving heart rejecting Gods promises most wickedly. Secondly, we learn that unbelief is a sin most odious unto God and dangerous unto men in whom it reigneth. For as it cast Adam out of Paradise, and kept Moses from entering into the promised Land: So it deprived the jews of the covenant and promises of salvation. 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 Idol. Secondly, unbelief doth reproach God, and maketh him a liar, which is to make him not a God but a Devil, who is the father of lies. 1. john 5. 10. Thirdly, because as faith is the mother of all good works, so infidelity is the mother of all evil: for from thence it is that we run into all evil, because we do not believe the word of God; whereas other sins spoil God of his authority, the unbelief strips him of his efsence and very being. Lastly, unbelief is such a sin as doth violate & deface the whole doctrine of the Gospel, whereas other sins are committed but against some one part or parcel of the word of God. Tim. What profit are Christians to receive from the knowledge and meditation of this doctrine? Silas. It serves to inform us in what miserable case the members of the Church of Rome live and die in; in so much as they do fly to the merit of their own works for life and salvation before God, rejecting the grace of Christ by unbelief, even as these jews did. Secondly, it serveth to exhort us Christians, that we never seek otherwise to be justified and saved, then by the faith of jesus Christ. For if the jews fell from the covenant of God, and lost all their dignity temporal and eternal, because they set up their own righteousness by works, and would not seek to be justified by believing in jesus Christ; how may we look to keep our dignity, degree, and standing, if we shall refuse Christ through infidelity, and trust in our own merits. Lastly, it warneth us above all other sins, to strive against an unbelieving heart: for whatsoever sins we have, yet they destroy us not, so we have faith to believe the remission of them: and wicked men are damned not so much for committing sin, as for unbelief, because they refuse mercy and pardon offered. Not but that the least sin hath in it the merit of eternal death, Rom. 6. verse last: much more the greatest. But as the smallest sin shall be imputed to him which is an unbeliever, so not the foulest shall be laid to his charge, which truly repenteth and believeth in Christ; as we learn from Mark 16. 16. john 3. 16. 18. 35. Acts 10, 43. DIAL. XVII. Verses 20, 21. And thou standest by faith, be not high minded but fear, for if God spared not the natural branches, etc. Tim. OF what kind be these words? Sil. They be extraordinary, stirring up the believing Romans unto Christian humility and godly fear: and they be 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 forth by the contrary [humble reverence of God, or reverent humility.] Secondly, the rendering of reasons to confirm 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, than they also should be broken off as the jews are. This reason should be thus amplified by an argument (a minori,) for it is less likely that God would cast away and cut off the natural branches and true Olive (the jews, his first and peculiar people,) then the wild branches the Gentiles, which were afterwards planted in. Therefore if he have done that, he will also do this, except they fear the offence of God, and be humbled by the due sight of their unworthiness. The sum and scope then of this Scripture is, to persuade the believing Gentiles in regard of God's free and great mercies, also in respect of very great peril, that they be not puffed up with God's benefits and so wax proud and careless; but rather be careful, labouring day and night in godly fear to preserve their faith, and to keep themselves in that gracious estate wherein they are settled by the faith of Christ. Tim. Come to the words and tell us what is meant by [thou?] Silas The whole body and congregation of the Gentiles of what country soever, and namely the (Christian Romans) which had received the religion of Christ; which are here spoken unto, as if they were but one man, that every person might think himself spoken unto, and so apply it. Tim. What signifies [standing?] Sil. Sometimes the certainty of faith and grace, Rom. 5, 2. sometimes constancy, 1. corinth, 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 we refer this unto such as be hypocrites (which are known to God only,) or the gift of true and lively faith in the heart, freely apprehending God's grace in Christ, if we refer it to true believers. The summary meaning is thus much, that our condition and estate, as we are Christians and members of God's Church, doth consist wholly and only by the mercies of God embraced by faith in Christ, either seemingly, as by counterfeit Christians, or truly 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 laid down [infidelity] to be the true and proper cause of the breaking off & destruction of the jews, so now he signifieth faith to be the very cause of engrafting the Gentiles into Christ. Faith is it then that makes us to be Christians and members of God's Church, Galat. 3, 26. We are made the 〈◊〉 of God by faith in Christ; and again, We are made righteous by faith. And herein is a main difference between faith and all other graces and works of the Spirit, as hope, love, repentance, etc. that those do not make us, but declare us to be the children of God, as it is said of love, that thereby we are known to be Christ's Disciples, john 13, 35. 1. john 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 fruit causeth not a tree to be good, but is a witness of the goodness of the tree: So good works, and all other good gifts do testify us to be Christians, but faith only makes us to be such. For by faith we live, Gal. 2, 20. Rom. 1, 12. Whereas both our English Divines and others, do write that we are engrafted into Christ by baptism, it must be meant that it is a sacrament and a seal of that faith, which regenerateth and ingrafteth into Christ, Rom. 4. 11. for which purpose, read M. Fulke on Acts 22. 17. and Rom. 6; 4. Tim. What reasons are there to prove this, that faith only makes us to be Christians? Silas. First, we are Christians by that which quickens Reasons. us to God; but it is faith alone by which we 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 be united to him as to our head: but this union is wrought by faith, Ephe. 3, 17. Till we be adopted by grace, to be made the Sons of God, and have Christ's righteousness imputed to us, we are none of Christ's: but both our adoption and justification are done by faith, Roman. 3. 28. Galat. 3. 26. therefore it is by faith that we are the branches of the true Olive, and do please God. Tim. What profit are Christians to make to themselves of this doctrine? Silas. It confutes both the Papists who teach that the very act of Baptism makes us to become God's children, and so doth justify, regenerate, and sanctify us: as also the fantastical spirits, which taught that we are the sons God before we believe. Secondly, it warneth us of the miserable estate, that the Pagans, Turks, jews, and all Infidels which be without the Church, do live in; as also all wicked men and hypocrites which are within the Church; who having no faith rightly to engraffed them into Christ and his body, therefore they partake not in the root nor fatness of the Olive, but wholly want Christ with his Spirit, grace, and salvation: in which regard they are much to be pitied of us, and God is earnestly to be prayed, that such among them as belong unto him, he would in graft them into his Son by faith. Thirdly, it exhorts all men that have not the blessing of a believing heart, above all things to labour for it, that they may be made one with Christ, and be blessed by believing, Gal. 3, 9 For albeit faith be a gift freely bestowed out of God's mercy to whom he will, yet God useth not to give it to the snorting Christian, but to such as labour and seek for it. Lastly, we are by this doctrine called from pride and arrogancy, unto humility of heart: for seeing we become Christians and Gods children by faith, and faith comes not from ourselves, but it is the gift of God; we ought not to boast as if it were not freely given us, Ephe. 2, 8. 1. Cor. 4, 7. If faith both do spring from and wholly rely upon mercy, than the faithful have no cause of glorying, but to rejoice rather in this, that they know God to be merciful, jere. 9, 24. Further, seeing faith finds nothing in man to make him accepted to God, (but sin and death) and doth send men out of themselves to fetch righteousness and life from another: Therefore the faithful have great reason to walk humbly before God and men, Rom. 3, 28. Rom. 4, 1, 2. Tim. Proceed and tell us what is meant by [high minded?] Silas. Some refer this to the wisdom of the mind, and expound it thus: Be not wise in yourselves, or be not wise in your own conceit; whereupon the Papists build their absurd implicit faith against Scripture and reason. But they do much better which refer it to the affections of the heart, expounding it thus: Be not haughty in heart, or be not proud in your thoughts. The word [fear] which signifies humble reverence of God, shows that thus we ought to take the word [high minded.] Tim. What is our doctrine from hence? Silas. That pride of heart or high mindedness ought to be far from such as be professed Christians. The reasons hereof be these: First, it is forbidden of God, & maketh us odious to God and men. Secondly, it takes God's glory from him, and gives it to men; and this is an abomination, to give his glory to any. Thirdly, it is an absurd thing to be proud of that which is none of ours; for we have nothing at all, no not a crumb of bread or a drop of water but of free gift. Mat. 6, 11. james 1, 17. If it be a senseless thing that a stage player should be proud of another's apparel which he borrowed, & must by and by put it off; how void of sense should we be to be proud of such things as come without us, nay for such things as God might condemn in us, and us for them? because we either abuse or corrupt God's gifts, and thereby have cause to be humbled in our best estate. Lastly pride is a very dangerous thing; for it pulled down God's judgements upon Angels, and upon Kings, (as Nabuchadnezar and Herod,) upon nations, (as the Romans and jews,) upon Apostles, as Peter: therefore pride is by all means to be eschewed and striven against, both by good meditation, and earnest prayer, to have it mortified by grace, if we will please God, and prosper now and for ever. Tim. Have we here any present need of this admonitiou? Sil. Yea very much and greatly, because all manner of pride abounds among us, it was never more rise both outward and inward pride, and in all sorts and degrees: as our apparel, words, looks, gate, title, hunting after dignities, striving for precedency, our boasting in our knowledge, and disdaining of others; all this doth testify to our faces, that we are proud, and therefore have need to repent, lest we do perish. Tim. Tell us what is here meant by [fear?] Silas. It is set as contrary to high mindedness, and Interpret. signifies humble reverence of God, or reverence of God joined with humility; for as pride and presumption of heart stirred up by God's gifts, hath for companion carnal security, which is the greatest enemy to grace and faith: So humility arising from the sight of our great unworthiness and manifold infirmities, is ever coupled with a reverent awe of God's displeasure, which is a special conserver of faith, or of a Christian in the estate of faith. Tim. But how agreeth this precept of Paul (but fear) with Doubt. that commandment of Moses, Exod, 20, 20. Fear not, and with that of Christ, Luke 12, 4. Also that of john, 1. john 4, 18. Charity casteth out fear? Silas. The fear forbid in these places is either the Solution. immoderate fear of mighty men driving others to forsake true religion and their duty to God, or else a slavish fear of God's terrible justice and vengeance because of sin, driving men to perplexity of mind, and despair of God's mercies. Both these kinds of fear be evil in their own nature, howsoever the latter is oftentimes occasion of good to God's children, through the wisdom and mercy of their heavenly Father, making it a means to prepare their souls for grace; like as a needle or a bristle makes way for the thread to enter and to go through, and then the bristle is cast away: so is this servile fear expelled where faith and charity towards God hath once found entrance. Tim. What [fear] then is it which is here commanded? Silas. An ingenuous, godly, and humble fear, breeding continual care not to offend God by any sin, as much and as far as frailty will suffer; and to deserve to lose his favour, and to be deprived of our faith, and other his graces bestowed on us. Such a fear as useth to be in good children towards their parents, whom they are very loath to displease for their love and kindness showed unto them: So this filial fear of God, causeth the faithful to avoid the offence of God, not so much for punishment, as because of his mercies and goodness, and for love of righteousness. Oderunt peccare mali formidine poenae. Oderunt peccare boni virtutis amore. An example to illustrate these two sorts of fear, good and bad, may be this, in the Son of a judge, and a malefactor, both at once standing in the judges presence, sitting on the seat of justice, they both are afraid: the malefactor hating the judge feareth him, because he hath a sword and power to punish him: the child out of a love of his Father, doth reverence his presence, and dare not by any misbehaviour provoke his Father to wrath. Of this latter fear, Paul speaketh here: and also all other texts which contain commendation of fear, are thus to be understood, as Exodus 20. 20. Deut. 6, 13. Psalm. 112, 1. job 1, 1. Acts 10, 2, 35. Psal. 25, 14. Tim. Whence ariseth this good and child like fear, whereby the breach of the law is more feared than the curse? Silas. From a particular and due knowledge of our own natural weakness and proneness to fall into sin, Math. 26. 41. The flesh is weak. As young children through feeling their own weakness, and readiness to stumble, are afraid and become more careful to get them a stay, so it fareth with God's children. Secondly, from the malice and strength of Satan, who as a roaring Lion, goeth about seeking whom he may devour, 1. Peter 5, 8. Therefore we have great need to be sober and watchful; as many fear him too much, so we may do it too little. Thirdly, from the often and earnest consideration of God's presence, whose eye is ever over us. Also of his great power, being able to kill body and soul, and to cast them into hell, Luke 12, 5. and of his most terrible wrath and upright justice, judging and chastening sinners, without respect of persons, 1 Pe. 1, 17. Lastly, from sense of God's sweet mercies in Christ, Psal. 130, 4. Tim. What reasons are there to enforce this exhortation, and to persuade Christians to have GOD always in fear? Silas. Very many and strong reasons: First, the commandment of God, very often enjoining us to fear him; as here, so in many other places. secondly, the great praise which God himself giveth to this grace, as that it is the beginning of wisdom, Prou. 9, 10, and 1, 7. The wellspring of life, Prou. 14, 27. Our Treasure, The instruction of wisdom, Prou. 15, 33. See Prou. 14, 26. and 16, 6. and 9, 23. and 28, 14. Thirdly, the precious promises made to them which fear to sin against God, that they shall be blessed, that they shall be preserved. See Psal. 112, 1, 2. 3, etc. Also Psal. 128, 1, 2, 3, etc. Fourthly, such also are pleasing and accepted of God, Acts 10, 31. Fiftly, great profit comes by the fear of GOD, it constraineth to good, it restraineth from evil: example in joseph, Gen. 39, 9 and the Midwives, Exod. 1, 13. Also by means of this fear, Christians stand in the Faith, escape breaking off and destruction; whereas proud secure Christians lose that faith which they have, & their other graces, and at length the happiness: For from him which hath not, shall be taken away even that which he hath. Such as live awfully, & in lowly reverence of God, do maintain their faith, and preserve themselves unto celestial blessedness, as Paul here not obscurely telleth the Romans, that unless they did fear, they should be broken off (which indeed is come to pass) as all the world now perceiveth) as the jews were for their proud contempt of Grace. Tim. But seeing Gods Children are bold as Lions, Prou. 28, 1. and blessed with confidence through Faith, Ephes. 3, 12. How is it that they do fear? Silas. God's faithful children consist of a spiritual regenerate part, and of a carnal unregenerate part. In the inward regenerate part, there is good confidence, by reason of God's goodness in Christ apprehended by Faith, yet the flesh or unregenerate part, suggesteth continually doubtful or fearful thoughts and carnal infirmity, putting the godly in dread and trembling, which yet is subdued by the strength of Faith. For, as a little child which is set aloft on horseback behind or before his father, when he looks towards the ground and remembreth his own weakness, is made afraid of falling; but yet he over cometh this fear, and is in good heart, when he thinks that his loving father hath him fast tied to him by a Towel, or holdeth him in his hands: Or as a man set on the top of an high Tower, whiles his mind runneth upon nothing but the height of the Tower, or what a deep way he may fall, and that his fall will be with certain danger of death, it is not possible but his mind being upon these things, must be smitten with horror. But when his eyes are turned towards the bars and battlements which firmly stayeth him, than he takes spirit to him, and puts away fear: even so likewise the 〈◊〉 Believers, when they consider with themselves how weak they are, being very prone to evil; and also do think upon the naughtiness of their bad works, and the imperfection of their best works, and the severity of God's Law, requiring their uttermost obedience threatening destruction to the least disobedience; finally, how unresistible the power, and horrible the wrath of God is against sin: these considerations being vehement, cannot but deject the mind, and cast it down with fear. But on the other side, when they cast their eyes upon the mercies and exceeding clemency of God, his most constant promises, and the infinite merits of Christ, communicated with them by faith; then their fear is either laid aside or lessened, & they are much comforted and wax bold in God. Tim. But seeing a true Faith brings with it assurance, and an infallible persuasion of God's love; and it being once had, Doubt. can never be lost again, in respect of God's power, and Christ's intercession, how is there any place for fear at all in the faithful? Or if believers must fear, then how is there any certainty in Faith, for there is nothing so contrary to Faith, as fear and doubting? Silas. Fear, and perplexed doubting, comes from Solution. the weakness of faith; Faith in it own nature, being a most certain persuasion: but we are to note that this is not spoken to this or that true believer, for whom it is impossible that they should lose their faith wholly. For it is a gift whereof God repenteth not: also, God never tempteth his above their power: But this is spoken of whole congregations, wherein some do falsely persuade themselves to be true believers, and be not so indeed. Thirdly, howsoever that fear that engendereth perplexity of mind, and breedeth despair of God's goodness, cannot consist together with Faith, the one destroying the other; yet that fear which breeds a reverence of God, may well stand with the assurance of Faith, being a means ordained of God, both to continue and increase faith, because it moveth us to earnest constant Prayer, by the which faith is nourished and strengthened. Howsoever then, a believing person need not fear condemnation, yet he may & must fear transgression, Psal, 4, 4. He cannot fear falling away into perdition, but he ought to fear falling into sin: he must have the fear of humility to make him watchful, but not the fear which arises out of infidelity, which makes distrustful. Tim. What profit is to be made of this instruction touching Use. the fear of God? Sil. It acquits us from the slander of the Papists, who accuse us that we do teach men that they may live securely, See 〈◊〉 notes on 1. john 4. 18. and need not fear God. Secondly, it convicts them of error, which say we cannot be certain of forgiveness of sins, because we must fear; whereas fear being a fruit of sanctification & a mark of our adoption, Acts 10, 35. the more we do fear God and his word, the more we are sure to be blessed, which is every where promised to such as fear God. Lastly, it exhortes all Christians which lack this fear, to seek it, and those which have it to be thankful for it, and grow up in it. For blessed is he which feareth continually: therefore if ye call God Father, pass the time of your dwelling in fear. Tim. Come now to the 21. verse, and tell us what is meant by the [natural branches?] Silas. The jews Gods own people, who because they were borne of an holy root & believing parents, (who by a free covenant were of God separated from other people) are therefore called natural branches, though they were conceived in sin as all others are, and by nature had no more holiness than others. And whereas it is said of God that he spared not them, the meaning is, that he punished them and broke them, as it is expounded, verse 17, 19 see also Rom. 8, 32. Less is spoken them is meant, which is usual in the Scripture, see 1. Cor. 15, 58. Heb. 6. 10. Tim. What is the lesson to be learned from hence? Doctrine. Silas. The unpartial severity of God against the obstinate unbelievers, which are contemners of his word; in that his ancient people which had stood so many years under his covenant, and were so long before us in possession of religion, and had so many great promises and favours done them; yet when they despised and abused God's goodness so far, as publicly to deny and reject his Son, they must be 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, look to escape Gods fierce wrath if we contemn his word? when the very natural branches and such as come of the holy Patriarches were disinherited and cast out, but not before God had chastened them with rods and sometimes sent them into captivity. This may therefore serve as a pattern for parents, how to proceed to disinheriting their children: and for superiors how to deal with inferiors, with much patience and long suffering, waiting long, being ready to receive with their Father in the Gospel, lost and returning children; and resolved not to shake off and use extemity, till there be no remedy, and that all hope be gone. DIAL. XVIII. Verse 22. Behold therefore the bountifulness and severity of God: on them which have fallen, severity: but toward thee, bountifulness, if thou continue in his bountifulness: or else thou also shalt be cut off. Tim. Show us what these words import and mean? Silas. The Apostle goeth forward in his exhortation of the Gentiles to Christian humility; and drawing towards the conclusion of it, heapeth up many reasons in a small room, which he would have all believers ever to have before their eyes; this one verse containeth four motives unto modesty and lowliness of mind. First, from the example of God's severity in cutting off the jews. Secondly, from the efficient cause of the vocation of the Gen tile, (to wit) God's bounty or goodness. Thirdly, from the condition upon which they hold this bounty, namely, if they continue in this estate wherein his goodness hath set them. Fourthly, from a commination of destruction, if through pride and security they forsake the Gospel and lose their faith; which is spoken to the whole nation, not to any singular person, which cannot be cut off, yet this caution is profitable. Tim. Now to the interpretation, and tell us what doth [bounty and severity] signify? Sil. Bounty signifies the clemency of God, and his great readiness to do good unto, and to pleasure men. Severity signifies that extreme rigour in God, whereby he dealeth with his enemies precisely and exactly according to their descruing, or the cutting off of his enemies according to extremity of justice. Tim. What may be meant by [behold?] Silas. It is as much as to muse upon and diligently to consider in our minds, till they be so plain and clear to us, as things which we do see with our eyes. Tim. What doctrine are we to learn from these words thus declared? Silas. That goodness and justice, mercy and severity, 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 sevexity contrary qualities, how then can they fall into the nature of God? Is God contrary to himself? Silas. These qualities agree together, and are not repugnant in God, but are contrary only in their effects upon men. One and the self same God is merciful and severe in respect of divers persons upon whom he worketh, but is not contrary to himself, no more than a good Governor is contrary to himself, when he severely punisheth evil doers, and praiseth such as do well. Also one and the 〈◊〉 same sun softeneth the wax, but hardeneth the clay, yet hath in it no repugnant qualities, though it bring forth contrary effects, according to the nature of the subject, or matter on which it worketh. Tim. What use are we to make of this doctrine? Silas. First, it confutes those ancient heretics the Manichees, Use. which feigned two Gods, the one good and the author of blessings; the other severe, and the author of punishment; whereas Paul calleth one self same God both good and rigorous. Secondly, it warns all which have any authority public or private, to bear this image of God in their government, neither to be altogether remiss or wholly rigorous, but to mix kindness with extremity, according to the condition of persons and crimes. Tim What is the next Doctrine? Silas. Out of the word (behold) we learn that Christians are bound to bend their minds to think and meditate upon, both the goodness and wrath of God. For God doth here enjoin it as a duty [Behold.] A gain, Moses in Deut. 32. and David in Psal. 78, 11, 12, etc. rebuke the jews, because they let God's goodness slip out of mind. So doth Ezra in Neh. 9, 35. and in Hag. 1, 5. the people are charged to set their hearts upon God's severity, and elsewhere often. Moreover, the consideration of God's goodness and rigour, is many ways beneficial to Christians, which are carefully and religiously occupied thereia. For this consideration will provoke & stir us up to faith, to put our trust in God, whom by good and long experience, we have found most good and faithful in his promises, Psal. 4, 1. 2 Tim. 4, 17, 18. Secondly, to praise God & to be thankful for his gracious favour, which is a thing of God much set by. For he loveth thankfulness and praise, Heb. 13, 15 16. Thirdly, to love him again, who hath done us good, and to labour to render much obedience unto him, of whom we receive much, Psal. 116, 1, 2. Fourthly, to walk in reverence and awe of offending him, because of his mercies, Psal, 130, 4. Lastly, to be humble, seeing we are beholden to his bounty for all, receiving of his goodness whatsoever good we have. Tim. What commodity cometh to us, by thinking on the severity of God? Silas. It may make us to pity others which are fallen into misery. Secondly, to be watchful, and to take good heed to ourselves, striving continually against carnal presumption, and worldly security; yea and to leave every sin which kindleth God's anger, and draweth down his severe judgements, and to hold us in a constant course of weldooing, that we may escape his sharp rods. Tim. Let us proceed to look a little further into his severity first, and afterward into his 〈◊〉 towards them which felt severity: tell us who be they which be meant by fallen? Silas. The jews which for their unbelief were cut off from the Church and Kingdom of Christ, as Verse 20. This severity towards them, appear two ways: First, in the good which they lost, whereof read Rom. 3, 2. and 9, 4, 5. they lost the covenant and all the benefits thereof, even temporal and eternal happiness. Secondly, it appeared in the extreme evils under which they now so long (that is, a thousand six hundred years) have lain. These evils are bodily, as banishment from their own Land also infamy and reproach intolerable; and spiritual. As the Israelites being in 〈◊〉 do complain in the Lamentations of jeremy, Chap. 1, 12. That there was no sorrow to their sorrow; so may I say, that there was no severity like to this severity, so long to forsake a people, that so long time had been his people, and so much blessed by him, and renowned before the world, to be made now a byword, a Proverb, a gazing and looking stock to all the world, so as the name of the jews, which was once a most glorious name 〈◊〉. 2, 17. is now grown to be most odious. Let all men behold and consider this severity with astonishment and fear. Tim. What Doctrine are we to learn from this part of our Text? Silas. That God never 〈◊〉 and showeth forth his extreme rigour, but upon desperate enemies, which by obstinacy in their unbelief and sin, make themselves worthy of it. God indeed was very severe, but towards whom? Even towards such as fell by infidelity, and had long despised his corrections and goodness, & at last openly defied and murdered his only Son, which came to work their redemption. Generally through the whole Scripture, where the severity of God is menaced, or any effect of it is mentioned, there is withal the cause set down (to wit,) the rebellion of ungodly sinners. See Psal. 1, 1. and 2, 12. and Psal. 11. and 37. Also Exod. 20, 5, 6. and jer. 5, 9 and 7, 14. 15. And in very many other places God's vengeance is limited and restrained unto the impulsive and meritorious cause, even man's iniquity, to teach us, that God strikes not blindly at all adventure (as Poets feign of fortune) but with justice, wisdom, and great patience. Tim. What profit should Christians make by the meditation of this Doctrine? Silas. First, it must serve to reprove such as are too severe, or cruel rather, grievously punishing without any desert at all, as jezabel who slew innocent Naboath, Hered who beheaded john Baptist, the jews who killed Christ, the Apostles, and Steven, etc. the Papists who burned the godly for confession of their faith, and constancy in it. Secondly such as punish for a fault, but are more severe than the fault merits, using utmost rigour, where as pain would be inflicted with moderation: many Parents, Masters, and Rulers are overseen in stretching the smart beyond the harm. Thirdly, them who do 〈◊〉 great offenders whom they ought to condemn: they which thus proceed, are unlike 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 fly to Christ for pardon. Secondly, it serves to exhort all rulers, as they desire to tread in the steps of God (the just judge 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 never proceed to extreme & last punishments, (such as be excommunication in the Church, death in the Commonwealth, disinheriting in a family) but as chirurgeons do proceed to cut off a member (as an arm or leg, when there is no other remedy, and all other means be unavaileable, so these capital and grievous pains would not be inflicted and laid on men, but when the great good of the weal public, and uncurable naugh tinesse of the delinquents do require it. This is to be just as God is just for quality; for no creature can be so for equality, an endeavour to come as near him as we may, is all we are to do. Lastly, an admonition we have, as we would not drink of the dregs of his wrath, and feel his bitter severity, to be very careful not to drink in sin with greediness, going on in evil with contempt of God and his word. DIAL. XIX. Verses 23, 24. And they also if they abide not still in unbelief shall be grafted in for God is able to graft them in again. For if thou wast cut out of the Olive tree, which was wild by nature, etc. Tim. HOw doth Paul proceed? Silas. Now he addeth a new argument, to beat down the pride of the believing Romans, and to teach them humility. It is taken from the hope of the jews reparation, whose restoring to Christ (how desperate and forlorn their case may seem to be,) he proveth to be possible in verse 23. also to be probable and very likely, verse 24. Tim. Upon 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 almightiness is able to engraffed them into the Church on this condition, that they did not remain in their unbelief. As the Gentiles if they fall from the faith may be cut off, so the jews might be planted in, and recover their dignity of being God's people, if they did not still continue unbelievers and contemners of the grace of Christ. Where of it doth not follow, that to do so is in their own liberty, but it must come from God, who worketh both the will and deed. Tim. What are we to learn from these condition all words, [if they abide not in unbelief?] Sil. First, the sin of unbelief (in the obstinate refusing of Christ and his grace offered so kindly and freely,) was the true cause why the jews were cast out from being God's people; which shows what an horrible sin unbelief is, of which a certain Divine hath truly written, that it is the grand-witch which worketh all evil and mischief M. Perkins. both to the body and soul of men in this life, and in the world to come. For it shutteth the hands of God's bounty, that he cannot give good things; as it is written in the Gospel, that Christ could not do any great work because of their unbelief, Math, 13, 58, also it openeth the hand of his justice, and draweth down even eternal vengeance as well as temporal; as it is said afore, verse 20, Because of unbelief they are broken off, and Revela. 21, 8. which must cause men to hate this sin, as they abhor a Witch or a Serpent, and to strive against the same as against death hell, and destruction. Secondly, we learn that though the jews being very grievous offenders, as also very sore and very long plagued; yet their conversion is not to be despaired of; so they return, repent, and believe, they may be saved, though through unbelief they crucified the Lord of life. And withal we are taught generally, that we ought not to cast away hope, either of our own or of the salvation of other, (howsoever great transgressors, and of a great time and standing in sin,) so we do not abide still in our iniquity. The reasons hereof be, first, because Reasons. God's mercies, and Christ's merits, do far exceed men's trespasses, for they be absolutely infinite, so be not our sins. Secondly, God hath promised grace and salvation to such as return to him, without exception, either of the kind of sin, or of the number, or of the time, but at what time soever, as the Prophet Eze. speaketh chap. 18. also, O house of Israel return and thou shalt live Eze. 18, 20. Repent that your sins may be done away, Acts 3, 19 Lastly, if the jews were the greatest offenders that ever were, (for they killed that just one, & desired a murderer to be given them,) are not left without hope, so they return: what good hope may other conceive whose sins are not comparable to the jews, if they will repent of that is past, and hencefore live godlily? Tim. What use is to be made of this knowledge? Use. Silas. It confutes the Novatians and other like heretics, who denied repentance unto such as after baptism did fall into any 〈◊〉 crime, though it were of fear or other infirmities. Secondly, it serveth to teach and instruct us touching the largeness of God's kindness and love, that it is exceeding rich and deep, even as a bottomless sea, being indeed without either bottom or banks. And thirdly, it giveth comfort against final despair, to such as are out of heart with conceit and horror of their sins, because they may be many and manifold, being also most ugly; or for that they have long lived in them: whereas these jews after abiding in their infidelity now a thousand years and a half, yet are raised up to a comfortable hope. Lastly, here is an admonition to such as have either committed 〈◊〉 great notorious sin, and do live in ignorance, 〈◊〉, security, hypocrisy, profaneness, worldliness, etc. that they make haste to repent and to get out of their sin, (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 fill thinnessthinness of their sin that shall be able to condemn them, so they do not abide in it. Sin damneth a man when it is abiden in and lived in without remorse or hatred against it, or eschewing occasions, and purpose of amendment: but such as turn unto the Lord with all their heart, shall not die in their sins: the mouth of the Lord hath said it. Tim. But it seemeth unpossible that ever the unbelieving jews should be grafted in and restored to Christ, & his Church: for how can they leave their infidelity, no more than an Ethiopian can change his skin, or a Leopard his spots? or how can they give to themselves faith, no more than an evil tree can again make itself good, or a bough broken off, graft itself into the tree, no more can unbelievers convert themselves & become faithful ones? Silas. It is true, yet that which is unpossible both to Solution. ourselves and others, it is possible with God. God that by his own power could make the world of nothing by his word, which could divide the sea and make it stand by his power as a wall, and stay the course of the Sun, and open the earth, and overwhelmne the world with water, and cause the deaf to hear, the lame to go, the blind to see, the dumb to speak, the dead to live; which could cast out Devils and dispossess unclean spirits by his commandment; why should not he be mighty enough to make an unbelieving jew to become a believing Christian? did he not make Paul of a bloody persecutor and a raging wolf, to become a sheep, yea a a shepherd and teacher of the flock? and why then can he not change a blind obstinate jew, being an enemy to Christ, into a faithful member of Christ? for God is able to graft them. Tim. Yea, but there be many 〈◊〉 which might be done of God in respect of his absolute power, and never were done nor Doubt. shall be done. God could of stones raise up children unto Abraham, and have sent leg on's of Angels to his Son to deliver him from the hands of the jews yet did neither the one nor the other. Do we not find fault with the Papists for reasoning a posse 〈◊〉 in the matter of the Sacrament, because there be sundry things which God never will do, nor doth though he could do them? Silas. It is true indeed: from the power of God severed Solution. from his will, we cannot firmly reason; for so we might conclude that there be many worlds, that the world should last always, that men should not die, that a man hath two souls, etc. because God can do such things. Therefore it is foolish in the Papists to infer that Christ his natural body is locally present in the Sacrament, because God is able to do i:, unless they could prove that it were his will to have it so. We doubt not of God's power if once we see any sure evidence of his will out of his word. It followeth by good consequence, God is willing to do this or that, therefore he can do it, & it shall be done indeed. We have them to consider God's almightiness, not simply in itself as it is infinite & unlimited, but as it is limited & bounded by his word & wil The Apostle than reasoneth well, that seeing God by his power could convert the jews to the faith of Christ, therefore it should be so, because Paul was assured by the prophecies of the word (see verse 26, 27.) and by good sound reason, that it was the will of God to have it so, verse 24. Tim. What is then our lesson from hence? Sil. That in those things that God willeth & promiseth, we must strengthen our faith by the meditation of God's power and might, after the example of Abraham, Rom. 4. 21 also of Paul, 2. Tim. 1, 12. 1. Peter 1, 5. john 10, 29, 30. God's power is the main prop of his children's faith. Secondly, seeing the conversion of the jews is attributed to the power of God, hence we learn that to repent lieth not in our hands. Therefore they do err which ascribe it to the power of their own will, in whole or in part: also such as be converted, owe all praise unto God for such a wonderful work: and such as be not, to their own endeavour must join prayer earnest and constant, and wait upon God in reverent and diligent use of all good means. Tim. But how may it appear to be a likely matter that God is willing the jews should be restored to Christianity? Sil. Thus; God did grafted the Gentiles being wild Olives, into the true Olive; therefore it is more than likely, that he will plant in again the jews, being natural branches: (the jews being so called, because they came and were born of parents to whom the promises did belong, and so were not the Gentiles.) Now in reason it is an harder matter to graft in a wild branch, then that which was once a true branch, because that is beside & against nature: but this is agreeable unto the order of nature, therefore more easy. Also there is more agreement between a graft or science which was broken off, and his own stock, then between a strange branch and the tree. Lastly, if we regard God's counsel, there was nothing in the wild Olive amiable, which might induce God to graft it in, or to take such pains, and be at such cost (as I may speak) as to take boughs from the wild Olive, to knit them to the true Olive, that is, the holy Church of Christ. If then he did this, why may we not judge that he is willing to replant the jews into their own olive? Let all Christians then heartily pray to God that he will hasten this happy work, and take heed lest by their dissolute and wicked lives, they be an hindrance unto it; woe to us if we be so. DIAL. XX. Verse 25, 26. For I would not Brethren, that ye should be ignorant of this Mystery (lest ye should be arrogant in yourselves) that partly obstinacy is come to Israel, until the fullness of the Gentiles be come in; and so all Israel shall be saved. Tim. HOw doth this Text agree with the former? Silas. It hath the same drift, namely to keep the believing Gentiles, from despising the unbelieving jews; touching whom, Paul having already taught that their conversion to the faith of the Gospel is both possible and easy, such as may be & also easy enough: now he telleth us, that their grafting in, and joining to the Christian Church, is not only credible and probable, but that indeed it certainly shall be (it being a thing which God will have to be, and none can resist his will, for it is unchangeable and omnipotent: and this he doth prove by sundry reasons, as first by an Apostolical oracle, or by his own testimony, or rather by the testimony of God manifested to him, which is gravely set down in verse 25. Secondly, by a prophetical authority, or by two Scriptures cited out of the Prophet Esay, verse 26, 27. Thirdly, from the dignity of the jews, being borne Gods dear and chosen people, ver 28. also from the nature and condition of God's gifts and calling, verse 29. Lastly, from comparison of jews and Gentiles, & from the common end of their miseries, wherein through sin both were plunged, that God might have occasion of showing mercy to the elect of both people, verses 30, 31, 32. etc. Tim. What is the sum of the first reason, in verse 25? Silas. This: Paul an Apostle of jesus Christ (by the inspiration of the Holy Ghost, being himself first taught, that the jews should in great number turn to Christ before the end of the world,) doth affirm and propound it to be known of the Church; therefore certainly and without all fail it must be so. For whatsoever the Apostle wrote or spoke 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 unfulfilled. Tim. Why doth he call them brethren? Silas. That by declaring his love he might draw them to attention: for the same purpose he calleth and commendeth this truth for a (mystery,) now men do willingly hear and mark secrets or hidden matters. Of which mystery the Apostle setteth down the end or use (lest they be also wise in themselves,) see Pro. 3, 7. Rom. 12. 3. In which places (wise) is used in the worst part for proud or arrogant; for arogancy is an effect arising from a great opinion of a man's own wisdom and gifts, as if they were gotten by themselves, and their own strength. Tim. Rehearse the parts and members of this mystery? Silas. First, that blindness is happened to Israel in part only. Secondly, that it shall last till the fullness of the Gentiles come in. Thirdly, that at length all Israel shall be saved. Tim. What are we to learn by this, that Paul would have them to know this truth, touching the revocation of the jews? Tim. The duty of God's Ministers, not only 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 giveth them knowledge to show others the way. Secondly, the duty of Christians, to be careful still to learn and know more, adding knowledge unto knowledge, as men heap riches and goods together, Colos. 3, 16. 2. Peter 1, 5, 6, 7. As Plants grow to be trees, Lambs to be Ewes, and Infants to be men: so Christians, of Babes in knowledge, must increase still more and more to perfection. Tim. What doth this word [Mystery] signify? Silas. It cometh of a word, which signifieth to shut or close the mouth or eyes; and so it signifieth a thing kept secret, or not commonly known, or which cannot be known, or which exceeds humane reason, & is contrary to human hope. Tim. How many things do you find in Scripture to be called Mysteries? Sil. First, the union of two Natures in Christ, his human and divine nature united in one person, 1 Tim. 3, 16. Secondly, the conjunction between Christ the head, and Christians the members, Ephes. 5, 31, 32. These two are wonderful great secrets, for reason cannot comprehend them, either how the divine Nature of Christ being immortal and infinite, and the human nature of Christ being finite and mortal, should be joined together to make but one person, without any mixtion of substances, or how Christ and the faithful should be so knit together, as to be truly one body, flesh of flesh, bone of bone; there being so much distance between them, as between heaven and earth, and yet we believe both these secrets, because the words teacheth us 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; how they which live at Christ's coming shall die, 1 Cor. 15, 51. are called secrets, because they cannot be known until the events declare them. In the same sense, and to the same purpose is the restitution of the jews in this place called a secret, because howsoever the word hath now revealed it, yet till then it was secret. Also in what manner they shall be restored, in what time, in what numbers, these things are hid, till by the event they be learned. Tim. What profit are we to make of this, that the calling of the jews is called a Mystery? Silas. First, to teach us, that therein nothing shall fall out by chance, but all things shall be ordered by God's providence. Secondly, to stir up Christians to thankfulness 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 beloved and trusted. Thirdly, to reprove curiosity and keep men from searching the reasons of God's counsel and doings, contenting ourselves with so much as God will have us to know, not desiring to learn, when God will not teach. Lastly, to bridle the arrogancy of the Gentiles, lest they should insult over the jews rejected, rejoicing imoderately in their own election, and in the jews rejection. A better remedy of this pride there cannot be, then to know and consider this secret, that even the jews shall again in mercy be visited and converted to God, & therefore are at no hand to be despised, but pitied rather, and prayed for. Tim. What is the first member of this mystery? Silas. That blindness hath happened unto Israel in part. Tim. What is meant by Israel? Sil. Israel is put for those which come of Israel or jacob, that is, the Israelites or jews. here is meant not spiritual, but natural or literal Israel; not the Church collected out of jews and Gentiles, but only jews for whose peculiar consolation, this was written by Paul. Tim. What is meant by blindness? Silas. Their hardness of heart, or their hearts hardened, obstinately refusing, yea and resisting Christ & his grace out of deep ignorance and unbelief; which is as a vail to hinder, that they cannot see into the doctrine of the Gospel: this is called unbelief, verse 20, 30, 32. This happened unto them by the just judgements 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 signify, either that obstinacy in their unbelief was not total of all jews, but particular, there being ever and every where, now and then, some of the nation that believed in Christ; or else that it should not be perpetual, but for a time only, at length to have an end. And this latter seemeth better to agree with the word [Mystery,] for it was no secret, that some jews were faithful, and received the Gospel, Paul before had taught that by his own example, Verse 1. and by the prophesy of Elias, as verse 4, 5. and had said that the jews were diminished only, not abolished, verse 12. that is, a few of them only were elect and believers. But that of their general and great blindness there should be once a term, end, and conclusion: this was not until now that Paul showed it to be a secret, having himself first learned it of God. Tim. We have seen that the jews shall be called in at length, declare now unto us at what time they shall be called, & how long it will be before it be? Silas. Even until the fullness of the Gentiles shall become in. Tim. Tell us the meaning of these words? Silas. [Coming in] signifies the Gentiles free access or entrance into the house of the living God, which is the Church of Christ; and by (fullness) is signified the whole body of the Gentiles, or an appointed multitude of nations, which are here called fullness; (as before verse 12. the jews are called abundance) because the number of believers among the Gentiles should arise to a great company, so that publicly among the Gentiles there should be gathered a great company unto Christ, there being no nation or habitable country passed by, which should not embrace the Gospel, at least for a time, according to that prophesy in Psal. 19, 4. and that of our Saviour, Mark 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 universally called, so as every one shall be saved? Sil. Not so, for then the Church of God should want enemies, and the prophecies of Antichrist should be untrue: but hereby their abundant access to the Church in greater heaps than ever since the Apostles time, is noted; which when it comes to pass, than the blindness of the jews shall cease, that they may believe and be all taken unto Christ: as both Ambrose, and the greek Scolia do declare upon this place, and as the Apostle saith plain in the next words, that all Israel may be saved, which is a third part of this mystery. Tim. What is here meant by [Israel?] Silas. Not spiritual Israel, the whole people of God, consisting of jews and Gentiles, as the word is used, Ps. 124. 1. and Gal. 6, 16. for then were it no mystery, (for it is well known that the Church shall ever consist of both these peoples,) neither were it any consolation to the jews; which Paul here intendeth to give them from the hope of their future and full conversion, but according to the letter it signifieth the nation of the jews as in the former verse. Tim. What is meant by [all Israel?] Silas. Not every particular amongst them, but a great determinate number, namely the better and greater part of them, as 1. Tim. 3, 2. john 6, 45. It is usual in Scripture by this particle [all] to signify sometime the better, and sometime the greater sort. Tim. What is the doctrine from hence? Silas. That towards the end of the world, the nation of the jews shall be converted unto Christ, that they may believe in Christ, be justified by faith, and be saved. This appeareth first by the testimony which Paul cities in the two next verses, which plainly foretell it. Secondly, by revel. 7, 4, 5. etc. Which prophesy is literally to be understood of the jewish conversion after Chrysostom's mind, because they are distinguished from the other nations, mentioned verse 9 And this prophesy is of things not already done, but to be fulfilled afterward, as ye find it written, Chap. 4. verse 1. Thirdly, hereunto we may join that other prophesy in Re. 21. which would be expounded of that most pure Church that towards the end shall be gathered of jews & Gentiles, joined in a most sincere profession of doctrine, and excelling in such piety and virtue, as if the world were to be created anew: and not of the celestial blessedness of the Saints, in the world to come, as may appear by these reasons drawn from the circumstances of the text. First, he speaks of jerusalem, (not glorified in heaven) but coming down 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 heaven, but to a Bride preparing and addressing herself to meet her husband, as it useth to be in earth. Thirdly, tabernacles belong not to blessed Saints, which have ended their warfare, but to Pilgrims, which as strangers, are to abide a certain time the combat with such lusts as fight against the soul. These reasons are taken from verse 2. and 3, now the verses 6, 7. and 24. afford us more demonstrations, for in verse 6. there is a promise to the members of this new jerusalem, which are athirst. Now the jews indeed being converted shall have a very fervent desire after the sweetness of Christ, in whom they shall believe: but in heaven where all fullness and rest shall be enjoyed. How can there be any thirsting or yet any fight, where all shall be crowned with victory and triumph? And how shall Kings bring their riches unto heaven: as verse 24. These with sundry other the like arguments out of the text, do sufficiently convince (in my opinion) that this Chapter is not to be construed of the glorious condition of the godly in heaven, but of a Church which for doctrine and manners shall be illustrious in earth; not infected with such errors and corruptions in life, as was under antichrist's reign, nor somolested with persecutions & torments which caused sorrow, and cry, and tears, and death, as in verse 4. of which there shall be a cessation in the days of this renewed Church, being blessed with great purity and happy peace. The consideration and belief of this doctrine should move all Christians to help forward this glorious work, especially by earnest prayer to God for it, and speedy repentance for those their sins, which hitherto have been bars and obstacles to hinder it. For as the execrable and most palpable idolatry of the superstitious Romanists, crouching and bowing most basely before the works of their own hands, adoring dead stocks, Images, bread in the Sacrament, have caused the jews to abhor our religion and faith; the rather for that the Papists being nearest to them, and the greater number, they measuring the whole by that large part, think us all to be as great idol servers as they be: So the most lewd and loose manners of Protestants abounding in schisms, factions, heresies in religion, being miserably rend one from another in matter of faith, and in matter of fact, being full of murders, thefts, rapines, rapes, adulteries, perjuries, usuries, oppressions, inhumanity, tyrrannies towards them, and among themselves; prove great stumbling blocks to keep them back. For which scandals very many have an heavy account to make. DIAL. XXI. Verses 26, 27. As it is written, there shall come a deliverer out of Zion, and shall turn away ungodliness from jacob; for this is my covenant with them, when I shall take away their sins. Tim. WHat doth Paul perform in these words? Silas. After his own testimony or prophesy touching the vocation of the fullness of the jews towards the end of the world; he now proveth it by a double testimony of the Prophet Esay; whence ariseth a second argument, to confirm that secret of the jews conversion, even by Prophetical authority, which is a most sure word that cannot fail nor deceive. The Prophets have foretold the jews converfion, before the restoring of all things, therefore certainly it must be so. Tim. Here are two knots to be loosed, first show us how Paul calleth that a secret, verse 25, which beer in these verses he sayeth was written before by the Prophet? if it were written and revealed then it is no secret. Silas. Doctrines of the word are secrets to some when they are not to others which know them; also they be secrets in part, when in the whole they be not secrets. So it fareth with this particular doctrine, touching the future and full restoration of the unbelieving jews: though it was written in the Scripture of the Prophets, yet it remained as to others, so to Paul himself a secret and hidden thing, till it was taught him, yea and after he had learned it yet still to others which knew it not, it did abide a mystery, yea & to himself in some sort, as in what manner, at what particular time, and by what means 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 he to bring Scripture to confirm it, his own assertion being an Apostle was abundantly enough? Silas. It is true, Paul his own assertion might have sufficiently authorised this doctrine, but for two or three especial Reason's why the Apostles do prove their doctrine by Scripture of the old Te stament. reasons, he doth now (as aften heretofore) appeal unto Scriptures, repeating his wont words (as it is written.) His reasons be these; First, to manifest and make good that which in his defence before King Agrippa he had spoken, that he did witness no other things than those which the Prophets did say should come, Acts 26, 22. Secondly, to prevent and put by the offence of the jews, that they might not be scandalised and grieved with the doctrine of the Gospel, wherein they should apparently behold a great and full agreement between it and the Gospel. Thirdly, to commend the use of the Scriptures, that it alone is a perfect rule of faith and manners & all-sufficient alone to demonstrate and prove all doctrines touching salvation; so as we need not for this purpose authority human, or traditions of the Church and unwritten word. Tim. What are we then to learn from this constant customs of Paul, still provoking to the authority of the old Testament, for proof of points and articles of religion? Silas. First, the great proportion and harmony or consent which is between the Prophetical and Apostolical writings. Nothing in the new Testament is taught to be believed unto salvation, which is not foretold and foreshowed in the old; nothing promised in the old, which hath not the acomplishment in the new, so as the books of Evangelists and Apostles, be 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 be but one word, and one Scripture, as there is but one faith, one Church; whatsoever, fanatical and fantastical men, as Marcionites, Manichees and others do dream. Secondly, we learn that neither preachers publicly, for doctrine & matter of faith do teach aught which they cannot avouch and make good by authority of Scripture; nor the people embrace as truth of God unto their salvation, aught, which cannot be showed them to be contained in the written word, either for words expressly, or for matter and meaning. If any We must otherwise judge of the canonical Scripture, than Catholic authors. thing in the matter of Faith and salvation be said or alleged without authority of Scripture, it may be rejected with the same facility as it was alleged, saith an ancient Father. Whatsoever is necessary, is manifest (saith Augustine.) Again, If I read it not in the Canonical Scripture, I will not believe it. Tim. From what Chapters of Esay, are these two authorities drawn and fetched, and how are they fitted unto Paul his purpose? Silas. here 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 deliverer shall come to Zion:] in Paul (following the translation of the Septuagint) it is, [Shall come out of Zion.] This difference may thus be reconciled, either 〈◊〉 is by the Notaries and Coppiers fault, crept into the Text for heneca, as the Septuagint rendered it [For Zion's sake,] or if we read [out of Zion,] than it hath relation unto the progress of the Gospel, as if Paul (doing the office of an Interpreter) should say, that out of Zion (that is, the Church of God, signified by Zion, where the Tribes assembled to worship) should come the Gospel, which should convert the jews to Christ: whereas Esay respecting the very time and instant of the first coming of the Messias, said (Unto Zion.) There is another alteration in the words, though no change in the sense; for whereas Esay saith (unto them which turn from iniquity) which implieth repentance, Paul rising higher, nameth the very cause of their repentance, namely remission of sins by faith in Christ. For none can turn away from sin by repentance, exGod turn sin from them by free remission: Or else, with Master junius we may say, that for his coming (whereof Esay makes mention) Paul setteth down a beneficial consequent of his coming, which is remission of sins. The second authority is fetched, the one part of it, [This shall be my covenaut] out of Esay 59, 21. and the other part out of Esay, Chap. 27. verse 9 This is all the fruit, the taking away of sin. Some think it an allusion to the words of the covenant, jer. 31, 34. The Apostle applieth this place to his purpose after this sort. Seeing God meaneth by free covenant to be reconciled to the jews, (forgiving them their sins) and hath foretold it by his Prophet, therefore there is no doubt of it, but it should be: in which regard, the Gentiles have no cause proudly to despise and insult over the jews, but in fear and humility to preserve themselves in the estate of grace. If we will hear the application of these Scriptures more at large, thus it is: What God hath promised by covenant, the same must be fulfilled, because God is faithful, and cannot lie or deny himself, 1 Tim. 1, 2. Shall he promise, and not do? But by promise he covenanted to give a deliverance, not temporal from Babylonish captivity, but spiritual unto remission of sins, and eternal life: which covenant, he hath made not with Gentiles only, but with jews; not with one or with a few, but with the whole people signified by [jacob] opposed against [In part] verse 25. This Covenant of sending Christ, who is the deliverer here spoken of, to convert the whole Nation of the jews, and to save them by forgiveness of sin, is not yet accomplished. Therefore in time to come, even before the Conclusion of the world, it must be fulfilled: for one title or jot of God's word, may not fall to the ground. This is like the prophecies of Math. 1, 21. Mich. 4, 7. Luke 1, 33. which are not yet done, therefore must be. For the jews being the chief part of the people, are but in small number yet called to the kingdom of Christ. Tim. What is now the general Doctrine of these two Verses? What is taught out of them? Sil. That there shall be a general calling of the jews to the faith of the Gospel, before the second coming of Christ, as the Prophets have foretold it. It is not meant that every one shall be saved, so as there shall not Explanation of the doctrine. be any one believer in the whole nation, but as the fullness of the Gentiles are said to come into the Church because the most and greatest number shall embrace Christ; so all Israel must be saved, and whole jacob shall have sin forgiven them, because this shall be done to the chiefest part, whereof the whole useth to take denomination. For further proof hereof, see the 21. Chapter of the Revelation, which is a prophesy of this last and great Ezek. 37. 1, 2. 3, 4. etc. vocation of the jews, as hath been proved before. Unto which we may join Ezekiels' vision, touching the restoring (by certain degrees) unto life, strength, beauty, and proportion, the dry bones which he saw scattered in the field; which howsoever some by allusion do apply to the resurrection of the dead at the general judgement, yet it is plain by the text to be meant of Israelites being (in respect of spiritual life and grace, like dry bones and dead bodies,) unable throrough unbelief to stir toward God, but through the great and rich goodness of God to be raised again by the Gospel, and made alive to God through Christ, not all at once, but by some degrees, whereof their coming out of their desperate captivity of Babylon might be a type and figure. For it is God's manner in types of temporal deliverances, to teach spiritual and heavenly things, concerning eternal redemption by Christ. Beside these things the counsel of the most wise and almighty God in the wonderful preservation of the jews, ought diligently to be considered & weighed of the godly: whereas sundry very ancient people and famous, as Persians, Chaldeans, Assyrians, Troyans', Vandals, Lombard's, Goths, Saxons, Picts, Huns, etc. are either quite extinct and destroyed, or else being severed and scattered, have not so held their own, as to keep still their own ordinances, and to be able to show their original and history in sure record, and preserve themselves, for their civil life and religion, unmixed with other people whither they came: (yet behold a strange thing and markable) the jews only, notwithstanding their great and long dispersions, and manifold calamities, desolations, and death in sundry countries, where they have been butchered like sheep, as in England here at London and York, (by hundreds and thousands,) and elsewhere in other Countries, knocked down by heaps, and others cruelly spoiled, do for all this not only remain in very innumerous multitudes, chiefly in Asia and Aphrica, (as M. Beza, and M. Grineus upon certain knowledge do report,) but do keep their Tribes distinct and unconfounded, and their religion, all without commixtion as much as they may, reading and searching the Scriptures, but with very corrupt construction; yet with this fruit and commodity, that both their pedigree and descent from Abraham and the patriarchs may appear, & eke by their witness of our books, (out of which we derive our holy Christian faith,) may be justified and cleared from suspicion of imposture and fraud, which the heathenish Philosophers and other profane Atheistlike persons cannot now charge us with, seeing that people still remains as preservers of those oracles of God, which be the fountains of our religion. Of all which what other thing are we to deem and judge, but that they are reserved thus miraculously of God against the time of their conversion and salvation to come hereafter, in God's determinate season. Of this judgement and opinion finally are many both modern writers, M. Caluine, Beza, Peter Martyr, junius, Piscator, Pareus, and our learned industrious countryman M. Doctor Willet, who hath written an whole tract of this argument: and divers of the ancient Fathers and Schoolmen, as namely Hilary, and Chrysostome, and Thomas Aquinas, whose words are these: universi judaei, etc. all the jews shall come to the Faith, not particularly some, but universally all; as many believed in the beginning when the Gospel first was published, so very many shall believe hereafter. The Meditation whereof, should warn us 1. of courtesy and charity towards the jews. 2. of humility in ourselves, that we despise not them whom God will honour. 3. of sound amendment of our lives, that we be no longer any occasion of their stumbling and aversion from Christianity, and that with daily and most fervent supplication we do help their conversion, that God may be glorified in the free and mighty salvation of that forlorn people, and the kingdom of his Son enlarged: a dear thing unto all which love Christ. Tim. Ye have now finished this general instruction: Tell me what particular Lessons ye have to commend out of these two Verses? Silas. Both what be the benefits of God's Covenant of grace, and in what order: Christ himself the deliverer or Redeemer, whom except we receive and embrace (being made one with him by Faith) we can have no part in his merits; as an house cannot be borne up and supported by a foundation, except first it be close laid upon 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 sin, both guilt and punishment, by the death of Christ, whereunto is annexed imputation of Christ his active obedience, in keeping the whole Law for our righteousness. For it is not enough to be freed from condemnation and curse of sin, but there must be title and interest given us unto glorification and life eternal, that we may be fully blessed, & Christ may be to us no half, but an absolute redeemer. Lastly, repentance or turning from sin unto holiness, which is sanctification, and is an unseparable companion of justification, a necessary fruit of faith, and a spiritual benefit of God's free Covenant, so as they do in vain boast of having Christ and remission of sins by him, which have not forsaken their iniquities, and begun to lead a new life. Obstinate sinners which still abide in their wicked lusts, without amendment, have nothing to do with Christ as a deliverer and Saviour, but as with a fierce judge. Secondly, we are taught that we have pardon of sin and sanctification by the virtue of God's covenant and free promise, whereupon all good benefits depend, but this is effectual only by faith. For as no Christ, no reconciliation with God without the promise concerning Christ, the promise is vain to us, till we believe. Therefore the Papists teach corruptly, which say, that the parties baptised, are purged and sanctified by the work done, whether they do believe or not. Moreover, if remission of sins be by free Covenant, what becometh of merit of Works? For, if our Salvation stands in remission, than not in perfection of Virtues: if in the prerogative of Christ the Redeemer, and of God's free Covenant, than not in the glory of our Merits. DIAL. XXII. Verses 28, 29. As concerning the Gospel, they are enemies for your sake, but as touching the election, they are beloved for the Father's sake. For the gifts and callings of God are without Repentance. Tim. WHat doth this Text contain? Silas. Two Arguments to prove the former secret about the universal restoring of the jews. The first is taken from the dignity of the jews being his ancient people, set forth by the efficient cause God's election, and his Covenant with the Fathers. The second is from the nature of GOD, who is evermore firm and unchangeable, and will not frustrate his own election and calling. Therefore it is most certain, that one day the jews must be converted unto the Faith, because God cannot for ever leave and forsake a people so dear unto him, being his chosen people, partakers of his promises and election. Tim. How doth Paul pass on, and come unto these two arguments? Silas. By a preoccupation, wherein there is a secret objection answered. The objection is this; The jews are enemies to the Gospel, they hate and hinder the preaching and spreading of it, God hateth them; and how then may we think he will save them, as you avouch? Unto this the Apostle answereth by a distinction, thus: They are hated indeed for the Gospel sake, unto which they are enemies, and for your sake whom they love so little, as they think the worse of the Gospel, because you profess it. But in other respects they are beloved of God, because of the promises made to their Fathers and because of God's election, which cannot be made void by their present unbelief and resistance of the Gospel, because the gifts and calling of God never changeth. Tim But how is it possible, that the self same persons should be both enemies, and be beloved: to hate and to love, are contraries, and cannot at one time be in a Man, much less in GOD? Silas. Sundry answers may be fitted to this question and doubt, to satisfy it. First, the selfsame jews may be hated & loved of God at sundry times; hated, whiles they continue in unbelief; beloved, when they be converted to the faith, as in verse 23. Secondly, it may be meant of divers sorts of jews, such as spurn against Christ, are enemies and hated; but the remnant beloved, which belong to God's election, and do believe. Thirdly, it is true in divers considerations: in regard of their present mind to the Gospel, hated; burr in regard of their elect Fathers, beloved and precious: but the fittest answer hereunto is, to understand this not of particular men and women among the jews, but of the whole Nation which was rejected and hated for infidelity, yet not utterly cast out, because of the Covenant made with their Fathers: as the River is still the same, although the water which runneth by, be not the same: so it is the same Nation of the jews, because of lineal descent, though consisting of divers generations, and of unlike conditions. Thus than the answer of Paul may summarily be collected: that if God look upon the jews, according to their present estate; as they do not admit, but kick against the Gospel, he hateth them, and worthily abandoneth them: but as he considereth his people, not after their evil deservings, but according to his own free election, and that promise which God hath made to Abraham and his seed, God so loveth them, and in his time will vouchsafe his grace unto them; because howsoever all men be liars, yet God remaineth constant, and altereth not his will and counsel, verse 29. Tim. But is not God changeable, seeing he sometimes loveth, and sometimes hateth? Silas. No verily, God still remaineth one & the same, ever like himself, howsoever things and persons are often changed, such as he will have to change, and at such time as he appointed their change. What God hath decreed to be perpetually, shall be so; and what he hath ordained to be mutable, shall be altered; but himself varieth not, with him is no shadow by turning, james 1, 17. Tim. Come now to the words, and tell us to whom the jews are enemies? Silas. First, to God, whose enemies they are, hating him, and hateful to him. Secondly, unto all godly persons, Paul and others; for God's enemies are our enemies, and his friends must be our friends, Gen. 12, 3. Psal. 139 21, 22 And this Paul doth prove by two Reasons. First, because they believe not the Gospel, but strive & fight against it. Secondly, for the Gentiles sake, which may have a double sense, either that the jews for their unbelief being cast out, the Gentiles might be called in, and enter into their void room: or else for your sake, that is, because they see you embrace the Gospel, even therefore they resist the Doctrine of Christ, and abhor you for making profession of it: & thus I judge it should be taken. Tim. What Doctrines are we to learn from these words thus declared? Silas. First, that God is an enemy, and hateth such as Doctrine. be adversaries to the Gospel of his Son. The reason Reasons. hereof is good, because the Gospel proceeds from God himself, as author; also, it entreateth of his grace and man's salvation, and is the word of his Wisdom, wherein he hath uttered his counsel for man's eternal happiness, being a word of truth and reconcilement. Therefore such as oppose and oppugn this word, cannot be but odious to God. Tim. What is the use that we are to make of this first instruction? Use. Silas. First, it showeth the most miserable estate and condition of all Heretics, Papists, jews, Atheystes, scoffers, profane worldlings; of which Paul saith, Phil. 3, 18, 19 they be enemies to the cross of Christ, that is, to the doctrine of Christ crucified; and therefore God abhors them, and their end must be damnation, without hearty repentance. If God will take vengeance in flaming fire of them which be ignorant of his will, and do not know the Gospel, 2 Tim. 1, 8. how will he torment such as by word, false opinions, writing, or sword and persecution, be enemies to the Gospel? Secondly, this admonisheth us whom we must account our enemies, & how far forth, namely, not for our private profit or pleasure, but for the Gospel & men's salvation sake: with such as hurt these, we must have irreconcilable difference, so long as they set themselves against the Gospel, and do not repent. Which reproves men-pleasers and time servers, who for lucre and worldly case and dignity, are ready and forward to have unity with God's enemies, to compound light and darkness, to set agreement between Popish Idolatry and Christian religion, between Christ and Antichrist, as if they would endeavour to accord fire and water, a 〈◊〉 matron & an arrant strumpet, heaven and hell: see Deut. 13. 5, 6, 7. 2, Cor. 6. 14. 15. Tim. What is meant by [beloved,] and of whom is it meant? Sil. Beloved signifieth dear unto God, not to the faithful only; of which love there be two causes rendered. First, the election of God; Secondly, their Fathers and the covenant with them. Tim. What is meant by [electing?] Silas. The external grace of the covenant, whereby Interpret. God choose this people from amongst all other nations of the earth to be his people, Deut. 32, 8, 9: Secondly, eternal election whereby he chose many of them in Christ to be heirs of eternal life; this covenant and election are perpetual and not temporary. Tim. What Fathers are these he speaks off? Silas. Abraham, Isaac, and jacob, and the other Patriarches, to whom God made a solemn promise to be their God, and the God of their seed. The sum is, Seeing the election of God hath such force and vigour in this people of the jews, and God did love their Fathers, and gave them a promise to save them and their posterity: therefore God loveth their children, and will in his due time convert them, because he hath set his love upon them; for his nature is such, that he reputes not nor changeth his holy purpose, and heavenly calling. Tim. But what will it help the jews, being themselves unbelievers Doubs. and unholy, to descend of holy and faithful Fathers, more hereafter, then heretofore it hath done? Silas. First, the covenant which was given to the Fathers, Solution. makes all such as come of them to be holy, though not with personal holiness, yet with federal, so far as to be counted God's people, and to have right and title to the word and Sacraments, as before. Secondly, he speaks now of such as are not only under the covenant, but under God's free election, and therefore such as must be called in time, and made to walk in the steps of their Fathers saith, who shall be loved and received, not so much for their Fathers, as because of Christ in whom they believe, as their Fathers did before them. Tim. What is our doctrine from hence? Silas. That God extends his love to the godly parents Doctrine. and to their issue, which imitate their faith and goodnesle; even as amongst men, the friendship and kindness of parents, we often see is conveyed to their children; as David loved jonathan the Father, and Mephiboseth his Son. So God deriveth his love to the children, which be like unto their good and righteous parents, Psal. 112, 2. and we read that God remembered Isaac for Abraham's sake, and did good to Solomon for David his father's sake: see the 2. commandment, Exod. 20. Tim. What should this teach us? Silas. First, it warneth us all herein to imitate God, to Use. continue our love in a constant tenor from Father to the child, there being no just cause to the contrary; as David loved and honoured Chimham, when he could not do his Father Barzilai any good, by reason of his old age, 2. Sam. 19, 38, Secondly, not to hate the wicked longer than they abide in their refusal of the Gospel, but as God and Angels receive, love and joy at sinners when they convert, so ought we men, Luke 15. Thirdly, that Children which have had godly parents, shall be inheritors of the same grace and love, so as they be followers of the piety of their parents. If they degenerate, God will hate them as he did the jews which grew out of kind, but if they be like to their believing progenitors, they shall taste of the same love. Lastly, seeing God loveth many of the jews, let not Christians hate them, neglect or despise, or be uncourteous or hurtful to them; but daily and earnestly pray for the conversion of such amongst them, as pertain to God's election and covenant, provoking them by our Christian and godly conversation to come unto, and to like of the Gospel and not drive them more backwards from Christ, by superstitious usages and corrupt manners, for which the Idolatrous Papists and carnal professors have much to answer to God, who will be a severe revenger of such scandals. Tim. Go forward to verse 2. which hath a new reason from the nature of God, to prove his unchangeable love to the Nation of the jews, because God himself cannot change his own counsel. Tell us what is meant by [gifts and calling,] and by [without repentance,] & what is our instruction from this whole verse? Silas. By [gifts] he meaneth not either corporal good things, as health, strength, beauty; nor yet natural gifts of the mind, as wit, memory, etc. nor worldly goods, as riches, honours; nor all spiritual good things, as knowledge, gift of preaching, prayer, etc. for these may be, and are lost, and taken away from many. Whereas Paul speaks of gifts which be irrevocable, & once had, are no more lost; as election and the special fruits thereof, viz. remission of sins, justification, faith, repentance, sanctification, hope, love, perseverance in grace, & glorification; these peculiar gifts which flow out of God's eternal predestination and love: Also that calling which is according to God's purpose, which is ever effectual to the change and renewing os the heart; and of these it is written, they be without (repenrance,) that is, immutable without any alteration. Repentance the cause of change, being by a metonymy, put for mutation which is the effect: for therefore men change because they repent; not but that these jousts and others, failing in themselves, as things created be subject to change, (God alone being absolutely without change, being simply and infinitely eternal,) but seeing God who besto weth them, will never 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 counsel and foresight to understand things thoroughly; or of power, not being able well to effect what was well considered. Now in God there lacks no wisdom nor power, for he knew all his works, and none can resist his power; therefore such jews as he knew before, and whom he gave to his Son to be redeemed and delivered, cannot fall from these gifts and calling of God. This word then (without repentance) must not with Erasmus be referred to the gifts and things themselves, nor with Stapleton and other popish Sophisters be so taken as if God had no cause to repent of his rejecting the jews, for that thereof came such a good, as the conversion of Gentiles; it being Paul's purpose by this assertion, to prove the calling of the jews: but this must be referred to the fixed and most good and wise counsel of God towards his elect, such as he had spoken of, Rom. 8, 30. Whom he predestinated, them he called, and justifieth, and glorifieth. In these the gifts and calling of God be without alteration, insomuch as neither Devils with all their malice and might, nor the Saints with all their weakness and inconstancy, can bereave them of their gifts, and inward calling, because God the author and worker is constant, and so preserved what he bestoweth, as neither he takes them away, nor suffereth his children to cast them away. Of which matter read the Dialogue on Rom. 5. 2. Tim. But howsoever there be no repentance and changing Mal. 3, 6. of purpose with God, and therefore seeing according to his everlasting Numb. 13, 19 purpose he promised that the seed of the Fathers, as of Esay 46, 11. Abraham, etc. shall be holy, he will stand to his promises, and 1 Sam. 15, 29. out of the jews will gather all his elect, (for this is his proper Psal. 110, 4. nature, not to repent him; his gifts and calling are without jam. 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 belief in him. Silas. For answer hereunto, first, this doth imply a contradiction, that the Saints should lose their gifts and their calling prove temporal, and yet God abide constant. For he hath by promise bound himself to the elect, that he will hold his hand under when they fall, that they fall not from him, Psal. 37. 24. and that none shall pluck his Sheep (the faithful) out of his hands, john 10. 28. They shall never perish but have life everlasting, joh. 3, 16. That he will not tempt above strength 1 Cor. 10, 13. Of which promises it followeth, that God being faithful and constant, the believers cannot by their own folly and unheedfulnesse quite loose (no not for a moment) their election & faith; for then the temptation should exceed their strength, & they were plucked out of the shepherds hand, and they cease to live unto God (Faith which is soul's life, being extinct) & so not everlasting. Secondly, albeit our corrupt nature is so made, as it would go back, and easily of itself would fall away, yet the elect being upheld by the power of God, the believers cannot have a will to reject their calling, nay their will is confirmed to perseverance: also faith bringeth with it a persuasion, that God being our Father in very deed, will be our God and Saviour to the death, & for ever. And therefore, though of weakness we often take sore falls, yet he will not suffer us to fall away from him. Lastly, sithence without perseverance in Faith to the end, Gods calling cannot truly be said to be without repentance (for calling and faith be so knit, as they stand together, or fall together) therefore lively Faith cannot be lost, no not by our own default. For none wholly can forsake God, save such as be wholly forsaken of God, who hath promised the righteous never to fail and forsake them. josh. 1. Heb. 13, 5. And to shut up (because this point hath been elsewhere largely spoken of,) it is not in vain that the elect being weak, are commanded to watch and pray, and be sober, to preserve themselves; to fear with humbleness of mind, Math. 26. 1 Peter. 4. 1 john 5. Rom. 11. For by these and such exhortations as instruments of grace, they are of the holy Spirit stirred up to great and continual fear, to keep their faith and other graces, and by the mighty blessing of God upon the ministry of the word and Sacraments, they are established and made strong to abide in the Faith. Of the falls which they take by oversight or force of spiritual assaults, they have a sight, sense, and sorrow given them, & so rise again by true repentance to walk on more steadily and heedily; for afterward being converted, confirm thy Brethren. This Doctrine, that our election, calling, and faith cannot fail, is very comfortable to all such as be well assured of their own election and calling by the worthy fruits of faith, and testimony of God's Spirit, it makes them joyful in Tribulations, and to glory in God, even when Satan, sin, and the world do most rage against them; because they know, that these spiritual and spiteful adversaries do imagine but a vain thing; they shall be no more able by all their wrestling and fight, to break off from salvation any whom God hath chosen to his kingdom of heaven, than could Saul with his Courtiers, hinder David from attaining the promised kingdom of Israel; and therefore with his words in their chiefest conflicts of conscience may say, O ye gates of hell, how long will ye love vanity and seek after leasing? Assure ye, the Lord hath set apart him that is godly for himself, he will hear me when I Psal. 4, 2, 3. call upon him. DIAL. XXIII. Verses 30, 31, 32. For even as ye in times past have not believed God, yet have now obtained mercy through their unbelief, even so now have they not believed through the mercy showed unto you, that they also may obtain Mercy. For God hath shut up all in unbelief, that he might have Mercy on all. Tim. WHat may be the contents of this Text? Silas. It containeth the two last arguments, to prove the conversion and salvation of the jews, ascribing it neither to chance nor their own merits, but wholly unto the mercy of God, as the head-spring of all good gifts. The one of these arguments is drawn from a comparison of equals, or from the example of the Gentiles, being matched with a like example of the jews, ver. 30, 31. The other from the common end of that misery, wherein both jews and Gentiles were wrapped through unbelief: which is, not that they might perish, but to minister occasion unto God to express his mercy. Tim. What is the sum of the former argument? Silas. Thus much; as ye Gentiles were not forsaken of God, when ye were unbelievers: so though the jews be now unbelievers, yet do not ye think that they shall be forsaken for ever, for they now are not worse than you have been. Or thus, If the unbelief of the jews was occasion of beeliefe to you Gentiles; then the mercy of the Gentiles shall likewise be occasion of showing mercy to the jews, that they may believe & so be saved. The pith and sinews of the argument consisteth herein, that there is as much, or rather more force in that which is good, to produce a good effect, than there is in that which is evil, to bring forth a good end. Therefore if the blindness of the jews (though it be a sin,) yet being God's work had so good an end as the conversion of the Gentiles, why may we not think that the calling of the Gentiles, should help towards the calling and salvation of the jews, by provoking 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 unbelief of the Gentiles past, with the present disobedience of the jews. Secondly, the present mercy upon the Gentiles with the future mercy to be showed upon the jews hereafter. Thirdly, occasion with occasion, the unbelief of the jews, as occasion of belief to the Gentiles, and the mercy extended to the Gentiles, as an occasion of mercy jews unto the. Tim. Come to the words and tell us, whether it were better to read unbelief, or disobedience? Silas. Though it skill not much, yet [unbelief] is the better reading, for none are worse to be persuaded then unbelievers; and the word here used, cometh of a word signifying to persuade. Also Paul in this chapter maketh unbelief the cause of the jews rejection 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 cometh from God's mercy; so to obtain mercy, is to obtain faith through the mercy of God: and [your mercy] in ver. 31. not that whereby themselves were merciful, but that blessing of faith which Gods mercy had given unto them; as before in verse 22. [goodness or bounty] doth signify a lively faith, the fruit of God's goodness. Tim. What instructions are we now to take from these two first verses of this text? Silas. That the elect of God (be they jews or Gentiles) do obtain to believe in Christ, not by fortune or by their own merits, but freely through the mercy of God. The proof hereof is first, Rom. 9 16. where election and faith, which dependeth upon it, are denied unto, and taken from our own merits, and attributed wholly to God and mercy; add hereunto Ephe. 2. 8. Furthermore, unbelief cometh from the free will of man being corrupt, therefore it cannot engender faith, for out of one fountain cometh not sweet and sour water. Lastly, if faith come from ourselves though but in part, then might we have some rejoicing in ourselves, but we must wholly glory in God, and not in ourselves, 1. Cor. 1. 31. Therefore faith in them by an effectual calling, is the only work of his grace and mercy, Tit. 3. 4. 5. 2. Tim. 1. 9 Tim. What is the profit we are to make to ourselves by this doctrine? Silas. It teacheth where to beg faith when we lack it, and whom to thank when we have it. Thirdly, it convicteth such of error, as in matter of salvation, part stakes and divide between God's mercies and man's free will; as if it had some power to believe the promises, and only needed some help of grace. Thirdly, it humbleth the pride of man, to consider that all that is pleasing to God and tending to eternal life, doth come without ourselves wholly by the grace of God, 1. Cor. 1, 29. Tim. Will not this weaken our endeavour after the getting and increasing of faith and other saving & heavenly graces? Sil. No verily, it may quench arrogancy, but it will quicken our industry, because the more merciful God is unto us, the more we are bound to do what lieth in us to please him, Psal. 130. 4. Rom. 12, 1. Secondly, though faith come of God, yet our duty is to seek, ask, knock, labour and strive to attain it: and the promise is to such. Tim. What other things may we learn from the two former verses of this text? Silas. That the unbelief and contumacy of the jews, hath well deserved their breaking off from the Christian Church, so as God is just, and they have no cause to complain. Secondly, why the jews and the Gentiles might not believe both together, but by courses one after another, is a secret to be adored of us, and not to be inquired into, verse 33. Thirdly, the conversion of the Gentiles, followed the unbelief of the jews, not as an effect of the proper cause, (for the jews in their disobeying, intended no mercy to the Gentiles,) but as an event & consequent of God's providence and counsel, so purposing & disposing matters to the praise of his name. Elsewhere (that) noteth the event, and not the moving of the final cause, 1. Cor. 12. Acts 1, 2. Tim. Now proceed to the 32. verse, and tell us the sum of the argument contained therein? Silas. God hath equally shut up both jew and Gentile (as it were in a prison) to this end, that the elect among them might equally obtain mercy unto salvation. Tim. In what sense may it be said of God that he shuts up men in unbelief? Sil. Not by dropping and pouring unbelief into their hearts, (for God is not the author of sin,) nor yet only by suffering men to be blinded with ignorance, and to become unbelievers, or by withdrawing the Spirit and word of faith from men, and by declaring and convicting men of infidelity, in which sense the Scripture is said to shut up men under sin, Gal. 3, 22. because sin is revealed by the law, Rom. 3, 20. But God as a righteous judge delivering men up to blindness and hardness of heart, doth hold them fast fettered in the ghives of their unbelief. Like as a judge doth inflict imprisonment upon offenders, and restraineth their liberty; so all men (till the time of their effectual calling) are kept in the prison of incredulity by the justice of God, their sin so deserving to have it. This is therefore a metaphor or speech borrowed from earthly affairs, and applied to spiritual things. Tim. What is our lesson from the first part of the verse? Silas. That God useth to punish one sin by another, wherein yet he is not the author of the sin but of the punishment, the judgement is from God, the fault is from men; therefore let all men stand in fear of him, who can strike the Spirit 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 be puffed up above another, our case being all one; and the elect being no better than others by birth, have the more cause to praise God's goodness for caling them to the faith, and leaving others in unbelief, which were no worse than themselves were. Tim. In the next part of the sentence, what is meant by the world [All?] Silas. Not every particular person, but some of all sorts, as Augustine expounds it, some jews, some Gentiles, even all the faithful of every nation. This may appear to be the sense, by comparing this place with Ro. 10 11, 12. Gal. 3, 20, 22. where that is called [sin] which is called [unbelief] here: & that termed the [promise] there, which is here termed [mercy,] and the universal particle [All,] restrained or limited unto believers. Tim. What instructions have we from these last words? Doctrine. Silas. That we are not to despair of the conversion of any, be they never so great unbelievers; for God's power and mercy are greater than men's sins; therefore, none must cast away hope of others, or their own salvation. Secondly, it is God alone that is able to open the eyes of such as are blinded by unbelief: as none delivereth the offender out of prison, but the judge which committeth him, so none can escape out of the Fetters of unbelief, but through the mercy of God which shut them up in that prison. Therefore, let all pray unto him, to pardon their unbelief, & to give them Faith to believe in his only begotten 〈◊〉 our Redeemer: for they only are free, whom the Son maketh free; all others remain fast tied and bound in the chains and manacles of natural blindness and infidelity, having not so much by any strength of their own will as to desire liberty. DIAL. XXIIII. Verses 33, 34, 35, 36. O the deepness of the Riches both of the wisdom and knowledge of God, how unsearchable are his judgements, and his ways past finding out? for who hath known the mind of the Lord, or who was his Counsellor? etc. Tim. WHat doth this Text contain? Silas. A conclusion of the former argument, touching election and reprobation, but especially of the mystery touching the rejecting and calling of the jews: at the consideration of which things, he as one stricken with amazement, exclaimeth that they are too high or deep for him, either to understand or utter, being worthy to be admired and adored, because of the admirable wisdom and justice of God in them, and so shuts up 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 thirty six verse. Tim. What is the sum and substance of the exclamation? Silas. The Apostle by his own example, teacheth all men to wonder at the most wise counsels of God, in disposing the ends of them; but especially, touching the final estate of elect and reprobate men, forbidding either curiously to search them, or wickedly to murmur against them, upon these three Reasons. First, for that they are unsearchable, (that is,) such things as neither aught to be searched after, neither can they be found, Verse 33. by way of interrogation; and in verse 34. by the testimony of the Prophet Esay, Chapter 40. verse 13. Secondly, because they are most just without any wrong done unto the creature, Verse 35. Thirdly, in respect of their end, because God who is the beginning of all things, hath decreed and done all things to his own glory. Tim. What is signified by [deepness?] Silas. The abstract is put for the contract, deepness for deep, as Romans 11, 6. Election for Elect, 2 Peter Interpret. 3, 13. righteousness for righteous persons. And by riches, is understood the immense or unmeasurable abundance of any thing, as Romans 9, 23. Riches of Glory for his most plentiful glory, Ephesians 2, 7. Riches of his grace, for his most abundant grace. See Romans 24. This phrase is much like unto that in Colossians 2, 3. All the Treasures, etc. In both places there is a comparison from earthly riches and treasures, which are so deeply hid in the very bowels of the earth, that they cannot be come at, and digged up: even such is the knowledge and wisdom of GOD, touching the end of man, they be inaccessible, far above and beyond the reach of our capacity. If Paul such a worthy Apostle perceived it to be so, how much more ought others to think it so? Tim. What may be meant (By Knowledge and Wisdom?) Silas. These words are sometimes put passively for that knowledge whereby God is known of man, as 1. Cor. 12, 8. But they are here used actiucly, for that whereby God doth perfectly behold himself 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 used, Col. 2, 2. as attributes in God, not as affects in us. Tim. What Doctrine have we to learn from hence? Silas. The wisdom of God in his purposes towards Doctrine. men, and in the administration or government of men and their final estate, cannot thoroughly and perfectile of us be perceived and seen into. As why God would elect this man, and not that man, Peter and not judas, both being alike corrupt: why for many years he would make the jews his people, and not the Gentiles, and then the Gentiles and not the jews, by courses, and not both together, etc. These things were such as even 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 unbounded Ocean, like the treasures which are many thousand fathoms shut up in the earth, and cannot be fetched and drawn out. Secondly, our understanding is finite and limited. Look what a spoon is to the holding of the whole sea, or a span to the measuring of heaven: or ones fist to the griping of the earth, that is man's knowledge being compared with God's knowledge. God's knowledge is most excellent, and not only first, for the immensity and largeness of it, knowing himself and all things, but 2. for the perfection of it, knowing all things perfectly; and thirdly also for the manner, needing no means of knowledge at all: and fourthly, for the celerity of it, in a moment knowing all. Fiftly, the certainty, it cannot be deceived. Sixtly, the eternity. seventhly, the efficacy, being the cause of all, and enlightening all. Thirdly, there be many things which God keeps and reserves Reason. as secrets in his own bosom, and cannot be known of us, no more than we know another's thoughts or the reasons of others doings, especially of the acts of Princes, whose ways are like a great deep, saith Solomon; which if we cannot always look into, how much less into all God's matters? As our bodily eyes, howsoever quicksighted, yet are not able directly to look upon the sun shining in his brightness: so the perfect wisdom of God by many degrees, doth exceed the most perfect and profound wisdom of man. Tim. Tell us what duties this Doctrine may put us in mind of? Silas. That we are bound most reverently to think Use. and speak of those words and works of God which we do not know, as being assured they proceed from most excellent knowledge, and infinite wisdom. Secondly, it may move us to consider with humility, the weakness of our own knowledge, which we shall never perceive how poor and simple it is, till we put it in the balance, and compare it with God's knowledge. As Peter the better saw his own vileness, when the majesty and divine power of Christ, appeared at the draft of Fishes; and Abraham beholding the unspeakable glory of God, was the more easily brought to perceive his own baseness, that he was but dust and ashes: and as the most piercing and sighted eye, will prove dull, if it be set against the beams of the Sun: so the best and greatest knowledge of any man (howsoever it may seem much,) when he compareth himself with others that are far more ignorant than he, yet in respect of God it will be found mecre ignorance and blindness, even as darkness is in comparison of the light: let every man therefore as he feels knowledge to puff him up, so beat it down with this thought: O Lord, how little a portion of wisdom have I in regard of thee. Tim. What do judgements and ways signify? Silas. Some take them to signify one thing, the counsel of God touching mankind, and the events of those counsels, but the best is to distinguish them, & to expound judgements of the means which God useth in the disposition & government of mankind, according to his eternal counsels: in which sense the Hebrews do use to take this word for God's administration, as Psal. 9, 7. and 67, 4. judges 7, 26. john 5, 22. By [Ways] 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 ways be twofold, either those by which we come unto him, which are his precepts and promises, Psal. 112, 1. and 119, 1. (for as by the way we are led to the City, so by the word of promise and commandment we are brought to God:) or those by which God comes to us, which are the ways of his providence and decrees of mercy and justice: These latter are understood here, and these are termed [unsearchable,] because they ought not to be searched nor inquired into, and [untraceable 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 Arrow in the air, so the ways of God cannot be known as touching the cause and manner of them, & until they be revealed. That joseph was so exalted in Egypt, and David so advanced in Israel, and Ishmael not chosen when Isaac was, and Christ sent to redeem the world by death: these are Gods judgements which we may search, because they are known by the word. But why joseph & David exalted, rather than any of their other Brethren: Why jacob taken and Esau refused, (both being every way equal:) Why Redemption by Christ, was rather wrought by judas his treason, then by any other means: Finally, why the jews a long time having been God's people, should be broken off, and that in the time of grace; and the Gentiles at that time planted in, when they were gross Idolaters, and why the calling of the jews is deferred so many hundred years; these and such like are the ways of God that cannot be known nor aught to be searched, but are to be thought upon with great admiration and silence, after Paul's example. Tim. What instructions have we from these last words of the 33. verse? Silas. First, it is the duty of God's children (avoiding all Doctrine. curiosity) to adore and wonder at the secrets of God, as did Mary, Luke 2. and the Evangelist john, reve. 5, 4. And the reason hereof is, both because strange things deserve Reason. to be admired, and ignorance is ever a just cause of wondering, for no man wonders at what he knows, but at what he knows not; therefore God never wondereth at any thing, and wise men wonder less than fools, because they know more; and yet both fools and wisemen must wonder at somethings which they cannot know. Tim. To what profit serves this doctrine? Silas. It serves to rebuke blockishness in such as are not moved to wonder at the admirable ways of God. Secondly, the curiosity of others, who in stead of wondering and being amazed, break out into murmuring and blaspheming of the things which they understand not; as many Papists, Palagians, and Lutherans use to do about the matter of predestination and other high points, condemning what by them is notconceived. Thirdly, the profaneness of some who deride and jest at things which they cannot perceive: the world is too full of such Atheists and mockers; all such must be sent to school to sober & godly minded Paul, to reverence and adore things which be above them. Tim. What other instructions from hence? Sil. The cause and reasons of Gods eternal counsel cannot be sought out nor found; which instruction admits 2. ex ceptions. First, (of the blessed Trinity, of which each person knows the hidden things of God. 1. Cor. 3. Secondly, of such things as are manifest by the works and word of God, 1. Cor. 2, 16. Mat. 11. So much of God's ways as Christ hath taught, we may, nay we ought to learn, but we may not be learners where God is no teacher; nor have ears to hear, where God hath not a mouth to speak. Learned ignorance is much better and safer than proud and curious knowledge; for he that searcheth the glory shall be confounded of the maicsty; and secret things belong unto God. Deut. 29, 29. Tim. What profit are we to make ourselves of this point? Silas. First, it condemns such curious persons which like Adam, Gen. 3. and Peter, john 21. neglect to search what they may well find and know, and desire to pry into that which they cannot know; these lose their labour and themselves. Secondly, it exhorts us all unto Christian sobriety, to content ourselves with things revealed, and letting pass that part of God's mind, which he hath reserved to himself, because he needeth none to be the men of his counsel, as Esay well speaketh. For as he knows all the counsels of all his creatures, and is sufficient to himself to be his own Councillor, having none to advise him when he purposed to create & how to govern the world: so it boots not for any man to look after those counsels of his which he will have kept secret; there is no more dangerous madness than not regarding that which we ought, and may know, to molest ourselves in hunting out what cannot be known. DIAL. XXXV. Verses 35, 26. Who hath given him first and it shall be recompensed to him again? For of him, and through him, and for him are all things: to him be glory for ever, Amen. Tim. HOw doth this text agree with the former? Silas. Having said we cannot pierce into God's secrets, he giveth a reason, because they depend not upon us, but we rather depend upon God as the first beginner of all things; he confers all upon others, none confers aught to him; withal he now quitteth God from accusations of injury to any creature, by a reason taken from his justice, because he is a debtor to none, but all are beholden to him for all that they be or have. Also, he hath both made all at first, and still governeth all things unto his own glory, therefore he cannot be unjust in his ways. Tim. Doth Paul allude to any place of Scripture in saying, [Who hath given, etc.] Silas. Yea, to a place in job, Chap. 41. verse 2. & such an interrogation, hath the force of a negation or denial, as if it were said; None hath aught given unto him to bind himto make recompense to them. Tim. What is signified by [First,] and by [recompense?] Silas. First, signifies before: and recompense, signifies due reward by debt. Tim. What is the Doctrine from these words? Silas. That God hath absolute right and power in, & over all men, so as he oweth nothing to any, or takes aught of any; he may do to them, or not do, what he will, give or not give, what, and to whom, & how much, as he pleaseth, being independent upon any creature, & free from all obligation which might oblige or tie him unto any of his creatures. No Potter over his clay, or Lord over his vassals, can have more absolute right and jurisdiction than God hath overall things created: Adam in Paradise, or the good Angels which be in heaven did not nor could demerit God, or make him in least degree bound to them, they giving or adding nothing unto him, but taking all their goodness, wisdom, integrity, and whatsoever excellency from him; and that freely out of his own good will and pleasure; as being himself of himself a most full perfection, and an absolute most free Agent, himself before all things, cause of all things, upholder and sustainer of all things, end of all things. As the Sea hath nothing from the Rivers, but they from it, nor the Sun takes any light from the moon, but it borroweth all from the Sun; nor the soul borrows any life from the body, but the body's life is from the soul, so is it between God and all his creatures. No Monarch in the world, Emperor or King, is or can be so absolute and independing as the sovereign King of the world is; for they cannot subsist without their people, (as a King in royal authority) who by their multitude, strength, and riches, do maintain the safety of their Kings and Rulers, & by their submission do honour them: but God had no need of his creatures, he did and can for ever have subsifted, and been perfect and all-sufficient to himself, and of himself without them: and so not they without him, of whom they have being, when they were not; and all things when they had nothing. This made job to say, that as man's wickedness hurt not God, so his goodness did not profit him. And David, Psal. 16, 2. that his goodness or liberality did not extend to God, but to the Saints, which were of excellent Virtue, it might do them some good, and none can give God any thing. Whereas God calls for our affections, Give me thy heart, Prou. 23. and for our goods, Offer thy substance unto God, and he looketh for our-thankes and praises, Render unto me praises, Psal. 50, 14. We are to know that we give God nothing, but what he first gave us. Also by our gifts he may be honoured, but cannot be enriched, being an infinite perfection. And lastly, in our gifts to him, we express our duty, but make him no debtor; for we owe unto him more than we do or be. Tim. Unto what profit and use are we to turn this doctrine touching God's absoluteness? Silas. First, it serves for instruction, to teach that God cannot do wrong, or offer injustice to any, seeing he is in debt to none, and might do with his own what he would: therefore, though he have no mercy on Cain, Ishmael, Esau, Saul, Achab, judas, or others, yet herein is he not unjust, for he oweth them nothing: nay, had he denied mercy to all mankind, and appointed all the sons of Adam to endless and remediless misery, (as he did the Angels which fell) this plea would have freed and quitted God, that none gave him first; and therefore how can any complain of him, sithence all was in his own power to dispose of them as he himself listed? Let then all mouths be stopped. Secondly, this exhorts the elect and godly, to great and continual love and thankfulness towards God, because of his gracious favour, they hold themselves and whatsoever they enjoy; they enjoy it not only beside and without their own deservings, but indeed directly against their merit, as being by guilt of sin worthy of the same condition with the reprobate; it is the mere goodness of God, who hath separated them and allotted them a better estate; for they gave him nothing, they prevented him not by any merit or desert on their part. Tim. Yet the Scripture often affirmeth, that Godrendreth Doubt. to the godly, according to their works, Rom. 2. 6. and that he doth this as a righteous judge, 2 Thessal. 1. 6. 7. 2. Tim. 4, 8. Therefore it should seem God is not just, except he recompense the godly for that which they have given him, see Luke 14. 14. Silas. Whatsoever works the faithful have, they be Gods gifts, who worketh in them both the will and deed according to his pleasure, Phil. 2. 13. they be no otherwise called our works, but as our bread is termed ours, Mat. 7, 11. because it is given us; we are they which receive it, to use it by God's liberality, and as his blessing upon our industry. So good works being wrought in us and given us by God's holy Spirit, are therefore named ours; and not because they proceed from our will: which made Augustine to say, Lord look not upon my own works, but upon thy works which thou hast done in me: and again, God crowneth in us his own gifts, not our merits: and again, He doth us a double mercy, first he giveth us power to do well, and then recompenseth and crowns that work which we did well by his grace. Now God having freely promised a reward to good works; hence he is called just and righteous, not because he oweth any thing to any persons, but for that he keepeth his promise, which is the part of righteousness. Wherefore popish hypocrites and iustitiaries are little better than mad, which presume to make God obnoxious & a debtor to them by their works, as if they gave him something of their own, and so were unjust, except by order of justice (not of clemency) he did requite, even for the worthiness of the work. See Rhemish notes on 2. Tim. 4, 8. Heb. 6, 10. Lastly, here is confuted predestination upon faith and works foreseen, which bindeth God's fore-appointment to the quality of the creature, as if it (being the supreme cause of all things) did depend upon something in men which they should (as ye would say) give unto him. Tim. What doth the last verse of this Chapter contain? Silas. A proof of that which went before, that he is debtor to no man, because he is the beginning of all things; and that he cannot do unjustly with any, because his glory is the end of all things: for it is rightful that every thing be referred to his own end, but God himself is the end for which some men are elect, and others reprobate; therefore whether he do elect or not elect, he cannot wrong any man, for it is just that God should promote his own glory as he list. Tim. What is meant in this sentence by [him] thrice repeated? Silas. Some understand it of the three persons in the Trinity, without any ground, therefore the best is generally to expound it of God. Tim. In what sense are all things said to be [of God?] Silas. Not as of the matter where of they are, (for then all things should be deified) but as of the first cause and beginning: for he giveth being to all, all things made are of him by creation; all persons elect be of him by predestination; all the Saints that are believers, are of him by regeneration; there is nothing in them cyther of nature or grace, but it is of God: original sin being an evil thing is not of God, but of the malice of Satan, and of man's corruption, though sin be of God passively; for he suffereth it; and deficiently, for he doth withdraw his grace: yet not from God as efficient and original working cause, it is by him, being by him turned to good, and for him, because it tends to the praise of his justice. Tim. In what meaning are all things said to be [by or through him?] Silas. They are [through him] by administration, because he governs all things, even the least, to a sparrow on the house top, Math. 10. 29. Secondly, they are through him by preservation, because he upholds all things in their being so long as they be; for God is the preserver of man and beast, and sustains all things by his mighty word, Heb. 1. 3. Tim. In what meaning is it said, that all things are through Christ, and do consist by him? 1. Cor. 8. 6. Colos. 1 17. Silas. Not as by an instrument, and one inferior to the Father, as the tool is inferior to the craftsman, (as the Arians would have 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 sense it is elsewhere of Christ written, that all things are through him: as by a working cause, or as by the wisdom of the sovereign creator of the world, see Pro. 8. 27. 28. 29. as an Artificer exerciseth his art by his wisdom, so God rules all by his Son, john 5. All judgement is committed unto the Son. Tim. What is the doctrine from these words thus expounded? Doctrine. Silas. That the same God who is the maker of all things, is both the ruler and supporter of all things, disposing of all things as he will, or sustaining them so long as he will, for he doth whatsoever pleaseth him, Psal. 115, 3. and worketh all things after the counsel of his will, Ephesians 1. 11. hence he is called the judge of the world, Gene. 18. 25. the King of nations, Icr. 10, 7. because he hath all things subject to his direction and beck, both within & without the Church: he turneth the hearts of Kings, as the rivers of waters, Prou. 〈◊〉, 1. The answer of the tongue is from God, Pro. 16, 1. and verse 33. Though the lot (saith Solomon) be cast into the lap, yet the disposition is from God, and he is termed in scripture, The God of battle. Now, if the issue of Lots and wars be through God guided by his providence, than other things that are further off from chance and fortune, must needs be ordered by his will. Tim. What profit may we draw from the knowledge hereof? Silas. It instructeth Christians to depend on God alone for all good things, and in the use of means by prayer, to seek unto him for a blessing; for as his goodness gives us the means, so his providence must make it effectual to our benefit. Secondly, it exhorteth all men that receive any good, spiritually or bodily, thankfully to acknowledge it to come from God, and in evil things to be patient and wel-pleased with God, because they are sent of him after the example of job 1, 21. and of David. Psal. 39 Tim. Wherefore doth the Apostle say, that all things are [for God?] Silas. His meaning is, that all things are of him, and of no other moving cause, and by himself none other helping him; so they are only for his own glory, and for no other end, for he made all things for himself, Prou. 16, 4. Revel, 4, 11. he predestinateth, adopteth, and justifieth men to the praise of his glorious grace, Ephes. 1, 5, 6. Hence our duty is to give him glory in and for all things, 1 Cor. 10, 30. as the rivers which flow out of the Sea return thither again: so God is to be praised for all good things, because of him alone they proceed: & herein true children are discerned from Bastards, who have no affection toward the glory of God; whereas his adopted children make it the scope of all their actions. Tim. What may we learn by the last words, [To him be glory, & c?] Silas. That all must effect and approve God's glory upon all good occasions, desiring it with all our hearts and gladsomeness, willingly ratifying it: which is a very sure token of an adopted child of God, to wish and approve his Father's honour, with grief to think of the hurt done to it by blasphemies and other wickedness; and with much joy studying how to promote it in their lives and callings, by prayers and praises, good practices 1 Cor. 10, 30. especially: where there is this good mind in any measure after the hallowing of God's name, it is a good mark of one, who in truth saith (O our Father.) CHAP. XII. Exhortation to moral Duties. DIALOGUE 1. Verse 1. I beseech you therefore Brethren, by the mercies of God, that ye give up your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable soruing of God. Timotheus. Show us how this Chapter doth depend upon the former? Silas. In the former Chapters Paul had handled doctrinal points of Faith, as justification, Sanctification, Predestination, unto the end of the eleventh Chapter. here at the 12. Chapter, he beginneth the next part of his Epistle which is pareneticall or exhortatory, for he exhorteth all Christian professors in the person of the Romans, unto duties moral in this chapter. Secondly, unto civil in the next. Thirdly, unto charity, about things indifferent in the 14. & part of the fifteenth Chapters, and then descends unto familiar things, Chapter sixteenth. Tim. What Method and Order doth the Apostle keep in this Chapter? Silas. He exhorteth unto general duties belonging unto all Christians affirmatively in the first verse, showing what they should do; and negatively in the second verse, warning what they should not do: after that, from the third verse, until the ninth verse, he persuadeth unto particular duties, which are to be done in respect of some degree or function ecclesiastical. Lastly, in the ninth verse, he returneth unto common duties, which appertain unto all professors, unto the end of the Chapter. Tim. Tell us what is the sum of this first verse, which we have chosen for our Text? Silas. It is an earnest exhortation to stir up all christians whatsoever, with all their power to study and endeavour to lead their lives holily and justly. In this exhortation, there are to be noted two things chiefly: first the matter, which is to become a living sacrifice to God. This Sacrifice is qualified with five conditions, and confirmed or urged with two reasons. Of the conditions Properties of our Christian Sacrifice. the first is to be voluntary in these words [the ye present.] Secondly, that it must be of the [body] that is, of the whole man by a Synecdoche. Thirdly, a [living] one. Fourthly [holy.] Fiftly [reasonable.] Now the reasons of the exhortation be two, one from the moving cause, [Gods Mercies,] the other from the final end [That GOD may be pleased.] Tim. What is the other grand or main thing to be considered in this verse? Silas. The manner of the exhortation, which is by a Manner. sweet obtestation [I beseech you,] and by a loving compellation Interpret. [Brethren] that is, all Christian professors which have one common faith and religion. Tim. What instructions may we take from this mild manner of exhortaion? Silas. That the Ministers of Christ must not always stand upon their authority, nor always use severity, but sometimes deal by mild entreaties and persuasions, Philem. 8, 9, 10. For Ministers be fathers, who be mild and deal gently. Secondly, the Spirit of the Gospel is the spirit of love. Thirdly, the Children of God being of an ingenuous spirit be more easily led then drawn, and do better like of meekness than fear. Lastly, admonitions are like a bitter potion that must be sweetened with kind words (as it were with Sugar.) Tim. What use hereof? Use. Silas. It serveth to admonish the Preachers to pray for a meek and loving heart, and for discretion to know towards whom to use their mildness, 2. Tim. 2, 25. Jude 22, 23. Secondly, hearers also by this are to be admonished, to be bowed and won with their pastors beseeching voice, lest they deserve to hear his chiding and threatening voice; remembering what he looseth or bindeth on earth, according to the word, shall be loosed and bound in heaven. Tim. What may we observe by the illative particle [therefore?] Silas. It hath respect unto the doctrine taught formerly; as if he should faith, Seeing the jews are cast out of the Church for their 〈◊〉, and you Romans are elected of God, and called to the faith of christ in their room; even for this cause you must bethink yourselves what service and thankfulness you owe to God, how deeply ye be engaged and obliged to him. Tim. What is the lesson we are to take from hence? Silas. That Christians are to be moved unto duty towards God and man, after the doctrine of his grace and love towards them be manifested. For as the eye guides the body, so doctrine governs duty; and what a foundation is unto an house, that the doctrine of grace is unto an holy life, even the ground work, root, & spring of all good works. Tim. What use of this instruction? Silas. It confutes them which hold the doctrine of Use. grace to be an enemy to a good life, and to open a window or gap unto liberty in sin, from which it recalleth rather. Also it serves to reprove them that teach duties without doctrine; or do not lead their lives answerable to the doctrine of grace which they do know and profess. Tim. Come now to the matter or thing exhorted unto, and tell us what is meant by [sacrifice?] Silas. The word [sacrifice] is not here put properly Sacrifice twofold, proper and improper Of proper sacrifices, two ends and two kinds. for some outward sensible thing (as beasts) offered unto God by a levitical Priest properly taken, to testify man's subjection to God, and God's dominion over man; whereof some were gratulatory to give God thanks after some special benefit received. Others were propitiatory to make atonement with God after certain sins committed; for Paul expressly speaketh of living and reasonable The improper spiritual sacrifice here meant. sacrifice: and he writeth unto all Christians to offer them, not to Priests and Ministers only. Therefore Bellarmine doth dote, who in libro de missa 10. Chap. 20. would build the sacrifice of the Mass upon these words, as if sacrifice were here used in a proper sense; which if it were so, yet would it not make for the sacrifice of the Mass, wherein no external oblation is said to be given to God: for Christ's body was once offered of himself, and is now in heaven, there to remain till the end: but it is used here unproperly for the mortification of our sinful lusts, sticking in our corrupt reason, and will, even after regeneration. Tim. For what reason doth the Apostle choose to call this crucifying and killing of our lusts a sacrifice? Silas. First, to meet with an offence of the jews, who Reason's 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 we have no Altars, no Priests, no Oblations; whom we do answer, as here Paul doth the jews, that the Christian faith hath (sacrifices) but spiritual ones, as good duties of all sorts, Psal. 141, 2. Secondly praises, Heb. 13, 13. Thirdly, Alms, Heb. 13, 16. Fourthly, a contrite heart, Psa. 51, 17. Fiftly, works of our calling, Rom. 15, 16. Sixtly, martyrdom, Phil. 2, 17. seventhly, mortification, as in this text: but external sacrifices we want indeed, because their date was out at the sacrifice of Christ upon the cross, john 18, 30. Heb. 7. Secondly, to set forth the dignity of Christians, being now by Christ advanced, to be themselves both the sacrifices and the priests, (even as himself was) a royal priesthood, 1. Pet. 2, 9 Priests and Kings to God, reve. 1, 6. which should warn us of our duty, in being careful to live well. Thirdly, to put us in mind that the mortification of our corrupt nature, and the desires thereof, is as grateful to God as sacrifices under the law, yea more grateful: sithence they without repentance and faith, were always displeasing unto God: see Esay 1. Psal. 51. outward sacrifices being severed from internal worship, offended God: which ought to encourage Christians very much to be conversant in this inward service of faith. Fourthly, it instructeth us that the exercise of Christianity, is unpleasing to our nature, and very painful, insomuch as it requireth a death and slaughter, even of our dearest affections, that we may live to God: for there can be no living to God, without the sacrificing and killing of sin; as the bodies of beasts were first killed and then offered: and as Christ's body on the cross was cruelly murdered: So (if we will be true Christians) must the body of sin be used, even mangled, cut apieces, pierced, tortured, yea the heart-blood of sin let out by the exercise of repentance and mortification. Tim. To what use may this knowledge serve us? Use. Silas. It reproves such as think it an easy thing to be a Christian, Math. 7, 14. 1, Pet. 4. 18. or that they can be current Christians, when they never strive to kill and destroy their lusts, such do but deceive their own hearts. james 1, 22, 26, 27. let men take never so much pains in prayer, reading, hearing, etc. yet if they suffer pride, covetousness, malice, fornication, hypocrific, and other affections unmortified, they be no Christians indeed, though they be in name. Secondly, it exhorteth all which will have any comfort or fruit of their profession, to set a work the Spirit of grace, which is in them to crucify the flesh; that is, their remaining corruption, and to this end to take to them the sword of the Spirit (God's word) and to strike through the heart of sin, by applying the threatenings of the law to it, and give themselves to earnest prayer and often fasting, to unfeigned confession of daily sins, avoiding occasions of every sin, not sparing nor pitying our darling sin: be it sin of nature, of custom, of trade, bring it never such sweetness of pleasure, or profit, or worship with it, yea though the revenues of our sins, were 500 pound a year: let not your eye pity 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 Abraham's family, so cast all thy slavish vices out of thy Soul. Remember what God did to Saul for saving some of the Amalokites cattle alive, he deposed him of his kingdom: so will he banish thee out of his celestial kingdom, if thou suffer but one sin to reign. As the host of Israel had peace and safety when Achan was found out and executed: so search thy heart for that hidden and dear sin, which as yet liveth and is mighty, and slay it, or else thou shalt never have peace to thy Soul, or safety from destruction; for he that beareth but with one sin is guilty of all, james 2, 10, 11. The obstinate transgressors of one known law, despise the whole authority of the law maker, and Satan can enthrall and draw to hell by one sin served, as well as by forty. Tim. You have spoken of the Christian Sacrifice, it is now time we heard the conditions opened unto us? Silas. First, it must be free and willingly offered, noted in this word (present, or give up) a speech borrowed Properties of our Sacrifice. either from sacrifices of Beasts freely presented at the Altar to be given to God; or from servants willingly presenting themselves in their 〈◊〉 presence, ready to do them service; so ought our Christian duties to be performed with a good will, Rom. 6, 16. Psalm, 119, 14. That which Paul saith of giving to the poor must be applied to other, good works, they are not accepted, unless they be cheerfully done: for God loveth no compulsion or necessity in his service, but a cheerful doer. Secondly, it must be of the whole man (body) put for ourselves, as Rom. 6, 12. 1 Cor. 9, 27. both body & souls, with the affections in them both. Body is rather named than mind, because sin entered into the soul by propagation from the body, and are showed forth in and by the members of the body. Tim. What are we to learn 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 be glorified. Fourthly, the whole was given to sin before new birth. Fiftly, God giveth himself wholly to his Children, therefore they must not give him a part: and indeed we give nothing except we give all, for God deseructh, and is worthy of all, even the whole hart, soul, mind, and might. Tim. What use hereof? Sil. This doctrine reproveth Nicodemits, which give their bodies to Idols, and keep as they say their heart to God, God will not be served with the one half, offer to him all or none. Secondly, such as outwardly worship God with their bodies, but keep their hearts and affections for the service of sin, as hypocrites do. Thirdly, it exhorteth all Christians with all their faculties of Soul & body, to decline from evil of all sorts, and to do all good duties of all kinds, towards God and man: let their judgement stoop to the wisdom of the word, and their affections bow and yield obedience to the authority of the word: let their bodily members be no servants to sin, but instruments of right cousnes, Rom. 6, 13. Tim. What be the next conditions of our Christian sacrifice? Sil. It must be (living) that is, of ourselves which live and not of dead bodies of beasts, and to show the chief part of this our sacrifice, to be (Faith) whereby our souls live to God. Also the more we do live to God, the more sin is killed: righteous persons alone are fit to offer this sacrifice, for they alone live to God, Rom. 1, 18. Gal. 2. 20. unregenerate men cannot sacrifice themselves to God, for they be dead in sin, Ephe. 2, 1. they do not live by faith. Fourthly, it must be holy, that is, pure and separated from all earthliness and sinful corruption, so is this sacrifice in part: the sanctification of the Spirit, which causeth the faithful to offer up pure hearts to God, in a good measure separated from mixture of sin. This was represented in the spotless Sacrifice of the Law: therefore wicked men cannot offer this sacrifice, for they still live in their 〈◊〉 without holiness, and so themselves and their offerings are abominable, Tit. 1, 5. Fiftly, it must be reasonable, that is, spiritual, so expounded by Peter, 1 Pet. 2, 5. Our Sacrifices may not be Massing, popish, or Mosai call outward ones; but inward of the Spirit and mind, john 4, 24. For this is reasonable, because a reason of it may be given out of the word, for God is a spirit; & they be of ourselves which are reasonable, and offered to Christ our redcemer, as a reasonable thing. More particularly our reasonable service be our Theological virtues, faith, Hope, love, 1 Cor. 13, 13. The oricall gifts, knowledge, wisdom, etc. Our moral gifts, 〈◊〉, mercy, chastity; our political virtues: all these are reasonable sacrifices. Tim. What is the first reason whereby this sacrifice is confirmed and 〈◊〉 to us 〈◊〉 text? Silas. From the mercies of God, even his spiritual mercies, which are called mercies in the plural number, because they are many (to wit,) election of grace, calling to Christ, justification by faith, sanctification by the spirit: by all these mercies (which are every one of them more worth than a thousand worlds) he beseecheth them to obey God by mortification of their lusts. Tim. What is our Doctrine? Silas. That the meditation of God's mercies in Christ are a most effectual motion and sharp sputre to a godly life. As if a Mother should beseech her child to do something by the womb that bore him, the paps which sucked him, the knees which dandled him, and all her entire compassions towards him; how 〈◊〉 should his heart be, not to yield to her? so we should show ourselves more then stony hearted if we yield not to God, when he that might condemn, doth beseech even by those tender mercies whereby he begat us, pardoned us, called us, renewed, and saved us. For this is the main end why he bestows his mercies: see Psal. 130, 4, Also Luke See Psal. 136. whole. 1, 73, 74. Secondly, whatsoever we are or have, bodily or spiritual blessings, it is all of his mercies. Thirdly, there can be no sound obedience given unto God, but that which springs from the 〈◊〉 of his love and mercy: for that which is constrained by fear is hypocritical. Tim. What Use are we to make of this Doctrine? Silas. It condemns such as by God's mercies are the more emboldened to offend: it is a fearful sign of a desperate wicked man, when by the kind usage of God he is made more wicked: as he is a bad son which is worse by his parent's love. Secondly, such as forget his mercies: whereof good Christians ought to keep (as it were) a register, that as they are tempted to any sin, they may check it with remembrance of some mercy, as joseph did; or as they become dull and slow to good duties, they may quicken themselves with meditation of some merciful kindness, and with thoughts of some mercy, always resolving, that the more deeply they have drunk of the mercies of God, the more they be bound to live well and godlily: as our Saviour saith, God will require much, where he hath given much. It is by Ezra to the jew, and by the Prophet Esay to Ezekiah imputed as a fault, that they forgot his mercies, and rendered not to God according to his great goodness. 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 own heart. For God being a spirit and holy, cannot but delight in holy and spiritual 〈◊〉, being offered up 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 every Christian to labour hard in the denial of himself and mortification of his lusts, to know this to be accepted with God. Must wives study to please their husbands, 1. Cor. 7. 34. and servants their Masters, Ephe. 6, 5. even their uncourteous masters? 1. Pet. 2, 18. How much more than ought you to please God, your Lord, husband, father, and redeemer, who hath forgiven you all your sins and called you to an inheritance immortal in the heavens? 1. Pet. 1, 4. These two reasons can be of no force with an unregenerate or evil man or woman, which never were partakers of his saving mercies, no not of one crumb of them, nor yet ever had their hearts framed by the Holy-Ghost to any sound care of pleasing God; but the godly which have received but one drop of God's mercy in Christ, and are led by his Spirit, these will be mighty persuasions to make them more upright & zealous in God's service. DIAL. II. Verse 2. And be not conformed unto this world: but be ye transformed by the renewing of your minds, that ye may prove 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 general precept Coherence. concerning all Christians of every degree and sort. For the form of it, is set down negatively, & then amplified by the contrary affirmation. We are forbid to follow the fashions of this world, and 〈◊〉 enjoined (if we will please and serve God) to make the will of God (revealed in his word,) the rule of our life and manners: which will is set forth by three especial qualities. First, good. Secondly, acceptable. thirdly, Sum. persect. This verse than hath it in the explication of the former, expressing plainly what was there figuratively set down, teaching us the manner how Christians may offer themselves to God, namely, if they avoid the corrupt lusts of the world, and endeavour through the regeneration of the Spirit (which beginneth at the change of the mind, the principal part of man's soul) to allow and do the things which God willeth and approoverh, being good, acceptable, and perfect. Tim. What is meant by the world, and by being conformable Interpretat. unto it? Silas. Men unregenerate and merely natural, and all which is contrary to Gods will, which is here called the world, as often elsewhere, john 14, 17. 1 john 2, 14, Why natural men be called the world. 15, 16. and chapter 5, 19, etc. because such persons do still stick in the unclean and filthy mire of worldly lusts, which they obey with greediness. Also for that they wholly mind earthly things, loving them, and caring for the things of this life, neglecting heavenly things. The conforming to these men, is to like and allike them, and to be like them in their conditions, to follow their fashions, form, and guise of living, shaping our courses semblable unto theirs, putting on their form and shape in our behaviour. What the fashions of the world be, see 1 Cor. 6, 9, 10. Galath. 5, 19, 20, 21. 1. Pet. 4, 3. 1 john 2, 14. Ephes. 4, 18, 19, 20. Tim. What is our doctrine from these words of the Text thus explained? Silas. God's children must not in any wise make the manners of worldly and wicked men, the rule and pattern of their life & action. The proof hereof see Psal. 1, Proof by scripture. 1. Walk not in the way of the wicked [etc. and Prover. 1, 10. and Chap. 4. 14. we are forbid to go after sinners; whereunto agreeth that of Mat. 7, 13. forbidding to enter into the broad way: and that of 1. Pet. 4, 4. that we should not run with the wicked unto the same excess of riot, nor to be companions with the works of darkness, Ephes. 5, 7, 11. All which do teach us, that in framing our conversation, we may not imitate the fashions & deeds of evil men. The Reasons here of be these: First, God's 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 unto God, it behoveth them to have the whole life, and all the parts of it well ordered (saith Chrysostom.) The Priests under the Law might not touch any unclean carcase of men or Beasts, neither may Christian Priests meddle with polluted rotten lusts, such as carnal men wallow or welter in. Secondly, the lusts of the world are not of God but of the devil, john 2, 16. But God's children in their baptism have by solemn promise renounced the Devil and all his lusts, and therefore may not follow them, without running into the guilt of perfidiousness, and promise breaking. Thirdly, the faithful have put on Christ jesus, Gal. 3, 27. and have him dwelling in their hearts by faith, Ephes. 3, 17. Therefore they may not put on the sinful affections, and foolish fashions of this world; for what communion between Christ and the world, from which he hath redeemed us? Also his Gospel and grace teacheth us to deny worldly lusts, Titus 2, 11. Fourthly, God and the corrupt custom of sinners, cannot both be loved; for if we love the world and the things thereof, the love of God is not in us, 1. john 2, 15. james 4, 3. The amity of this world is enmity with God, but God's children are bound to love God above all, yea alone, all things be for him and in him, therefore they ought to abhor the world. Fiftly, it is dangerous even in this life for the godly to do after the customs, or to delight in the company of sinful men. Peter among worldly men learned to deny and sorsweare his Saviour: jehosaphat was forbid familiarity with Achab, Wilt thou love him whom God hateth? 2. Chron. 19, 1. and josias by conversing with, and conformining himself unto an heathen king, lost his life, 2. Kings. 23, 29. The Israelites by framing themselves to the Egyptians in idolatry; Exo. 32, 1, 2, 3. and to the Moabites in adultery, Num. 25, 1, 2. pulled due & just vengeance from God upon their own heads. David amongst the Philistims learned to dissemble, and was in hazard: see the title of Psalm 34. Sixtly, the end of the children of this world, & such as fashion themselves 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, do in a short time vanish and pass away, as smoke or as a shadow, 1. Cor. 7, 31. Therefore even in this text they be likened to a figure or image, (as also Psal. 73.) which hath insolidity, or unsoundness in it. Now true believers which are borne of God unto eternal glory in the heavens, 2. Pet. 1, 3, 4. must not embrace things which be fading and withering, of short continuance; it is not for such as be called to a blessed immortality, to glue themselves to vanities which have no certainty nor durance. Tim. But have the godly any need of this debortation which you have so strengthened with Scripture and good reason? it should seem they have, seeing Paul writeth this to the faithful Romans. Silas. Yea very much, for God doth nothing superfluously and in vain, he would not give such an exhortation but on just necessity: also by nature we are prone to fall into that from which God dissuadeth us. Moreover the lusts and fashions of the wicked be deceitful above measure, and exceeding pleasant to the flesh & corruption of nature, which seeing the godly have not wholly put off (for they are partly flesh, and partly Spirit) therefore they had need 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 live together with men of this world, therefore not without great heed and labour, prayer and pains, can be kept pure from the infection of this world: as it is no easy matter to keep them from being besmutted, defiled, or burnt and pricked, Similitudes which touch and handle Collier's, pitch, hot coals, or thorns. And besides all which hath been said, to preserve the children of God from partaking in the fashions and spots of this world; this is not the least motive, because the truth and power of Religion and Christianity stands herein. See james 1, 27. Let any person have never so great knowledge of Scripture, and make never so godly a profession, yet if he ftrive not against the corruptions and spots of the world, but communicate in them and in his lusts (being like the vain and wicked of the world) there is not a dram of true Religion in him. Tim. Unto what uses and profit may the meditation of this doctrine serve us Christians? Sil. First, it serveth to reprove and utterly to condemn Use. their course as unchristian, who make the fashions and con ditions of worldly men, the chief or only square of their behaviour, thinking they do well when they do as they see others do, and in their words, apparel, diet, actions, are like the most and worst men: but if they have some or many, learned, rich, wise, and worshipful persons for their precedents and guides; then they bless their souls in their evil ways, and no body must mislike or speak against them. Herein they be like those jews mentioned in the Gospel, who fashioned themselves in their opinions, traditions, and actions unto their rulers: yea so far as they cried against Christ, Crucify him, crucify him, only because the Scribes and Phacisies did hate him. So the ten Tribes would be Idolatrous, because jeroboam their king served Idols. Thus examples of great men do great harm, Such masters such servants Regis ad exemplum 〈◊〉 componitur 〈◊〉. and as a violent flood or 〈◊〉 do carry the common people after them, such as Princes be, such people will be. Therefore it is to be marked, that the Apostle doth not say, ye may fashion yourselves like unto such in the world which be famous for wisdom, knowledge, authority, wealth; but for biddeth us to be like the world, without all exceptions. It mattereth not what sinful men be for those things, though they shine in honour, and be renowned for wit and policy, yet if they be secure and worldly livers, we may not at any hand conform ourselves to them: but when any of you have taken leave to transgress this precept of the Apostle, it will be but a poor plea at the day of God's wrath to say; thou thoughtst that thou mightst have done and said, as such and such men gave thee example. Therefore, do not deceive your own hearts, but be wise, do not look what others do which be evil, or what great men do which bewray themselves by their talk and doings to be of this world. Walk not thou in their ways my son: do not tread in the same steps: for they shall suddenly and horribly perish, sinking down unto hell in a moment, therefore choose none of their ways: and albeit others will admire and imitate them, yet fear thou that God, whose mercies hath elected and called thee to Christ, and doth now beseech thee not to conform and fashion thyself like to the world. Secondly, here is an admonition for all good Christians, to fly all unnecessary and causeless fellowships with unclean livers, and profane worldlings, lest by living familiarly with them, we do learn their fashions and manners: such as will fly a sin, must fly all the means thereof. Reason and long experience doth assure us, that our fashions and courses will be such as theirs be with whom we daily converse. Hardly or not at all shall we be held from following and allowing their practices, whose persons we do like and live with. This is that whereof the word of God so often warneth us: that as we shall learn uprightness and wisdom of them that be wise and upright, so we shall be perverse, if we be companions with the perverse and wicked. Such is the strength of sin, as it easily poisoneth them that come near it, even like the pestilence. Moreover, our sinful nature is so apt to take the contagion of sin, as flax and tinder to take the fire. Hence came those protestations of David, Psal. 26. and 119. and that admonition of Paul, Ephes. 5, 11. which should provoke all men (as ever they do mind to obey this precept of not conforming) to avoid voluntary company of vain and ungodly persons. Think with yourselves, if such godly persons, so wise and well mortified as David was, durst not join himself to corrupt and carnal company, upon fear to be like them: then how much the more are others to look to it, which by many degrees are not so strong as this holy King and Prophet was? Oh, that you would once believe, that there were great hurt and hindrance unto godliness, in the conversation with ungodly and unrighteous men, whose words and works show them to be of this world, as Peter's language descried him to be a Galilean. Tim. What other lessons from this Verse? Silas. Whereas the Apostle doth not write, that ye Doctrine. should go out of this world, and leave it quite, and shut yourselves in Monasteries and Cloisters, john 17, 15. Neither saith he, use not this world, for we be commanded so to do, 1 Cor. 7, 31. and God hath given many things both for necessity and comfort, which he would have used in his fear: but saying thus (fashion or conform not yourselves to this world) Hence we gather, that whatsoever is a property, guise, fashion, behaviour, custom, or practise of sinners and corrupt men, (as they be such) this is even cause enough why the children of God are to decline it, and to follow the quite contrary course. Diogenes' thought that he should do best when he did lest 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 works, we go from the world, the nearer we come unto true godliness. As Christian religion is the more pure and sincere the less it doth partake with the superstition of Antichrist: so our Christian conversation is the more holy and unblamable, the further it is removed from the customs and fashions of unregenerate persons. Finally, seeing Paul writeth to men already justified by faith, and sanctified, yea in a great measure: this putteth us in mind that this lesson is fit for the best Christians to learn and take out, and that it is a work not of a day, week, month, or year, to fly the conformity and likeness of the world, but such as men ought all their life long to be occupied and busied about; all time and care is here too little. This precept containeth one half of our repentance touching leaving of our sins, and is like those other precepts of ceasing from evil, Esay 1. 16. Psal. 34, 14. of destroying and crucifying the body of sin, Rom. 6. 6. of mortifying our earthly members, and putting off the old 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 terms; affording business enough and enough again to him that should live Methusalems' age. For what a work and a do about forsaking of one foolish and sinful fashion (I mean not of apparel, yet even that way we can be foolish and fantastical enough, and as froward in retaining, as forward in receiving them, but wicked doings,) how long ere one naughty usage will be left? what time and travail will it ask trow you, to rid our house of so many noisome cumbersome guests, as have now long time haunted us: our sins of nature, custom, trade especially? DIAL. III. Verse 2. But be ye transformed by the renewing of your mind, that ye may prove 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 minds, that is, to pray God and earnestly to endeavour to have our minds changed by his Spirit. This exhortation is enforced by an argument from a necessary effect, because unless our minds be renewed we shall never be able to allow and follow the will of God which is here commended by their Epithets or qualities. First good. Secondly, acceptable. Thirdly, perfect. Tim. What is meant by [transforming?] Silas. Not such a Metamorphosis or change as Ovid did dream of, by passing of one substance into another, but an alteration or change of judgement, purpose, will, and affections from evil to good, which the Apostle himself calls a renovation or renewing; such a work of the Spirit whereby old and corrupt qualities (which still stick in us, after new birth) be corrected and resormed, till they be extinct and destroyed. Tim. What is signified here by [mind?] Silas. Both the faculties or powers of the soul, to wit, the understanding and will, the daily decays whereof in holiness, we are here exhorted to seek by prayer and all means to repair. As a garment or an house when they wax old or worn, are to be patched and holpen, so the godly when through oldness of sin or corruption, any breach or waste is made in their mind or manners, they are not to despair or faint, or cast away all care and hope; but by sorrow, tears, repentance, to rectify and remedy that which is amiss and otherwise then well. This is the sum of the Apostles exhortation. Tim. What Doctrines do arise from this short exhortation? Silas. First, that even the noblest part of man's soul, Doctrine. (his mind and reason) is corrupt and depraved with ignorance, vanity, unbelief, errors, doubtings, and heresies, etc. This truth hath testimony from other Authorities Authority. 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 prove it, namely, that the mind hath need to be renewed, therefore it is corrupt and old; for old and corrupt things only need renewing. That which is whole, sound, and perfect, craveth no renovation, which ever is of a thing decayed and wasted. Tim. What Use is to be made of this Doctrine by God's Use. Children? Silas. First, it confuteth such Philosophers and Popish Sophisters, who vehemently contend, that the mind remaineth still sound and uncorrupt, always inclining unto good things, as Aristotle speaks in his Ethics; whereas the sickness of the mind may be easily bewrayed by these things, namely, that in those most notable things that the heathen were stirred up unto by the direction of their mind, they had regard neither unto the will nor honour of God, but were led with ambition and vainglory, being greedily desirous of fame and praise amongst men: and as their intent and end were both nought, so they failed in the manner, because the love of God and of their neighbour, did not bear any sway in their actions. Secondly, this serveth to humble man, for that he wanteth all power to apply his mind unto good things, being altogether blind in spiritual matters. Thirdly, it showeth the great infection of sin, poisoning, defiling, and corrupting not the body alone, but the soul; not the inferior, as the will, affections, and perfect senses, but also the superior and principal part of man, the mind, judgement, memory, and conscience. Lastly, it showeth 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 Spirit. Tim. What other Doctrine ariseth out of these words? Silas. Blessed Paul, directing this exhortation to such Doctrine. as were already faithful and regenerate, doth hereby teach us, that the godliest persons are in this life renewed and sanctified, not fully, but in part only: for there should be no cause of exhorting believers to be renewed Reason. in their minds, were it not that still there sticketh in their souls some blindness and perverseness, which would be corrected and enlightened. This imperfection Paul acknowledgeth himself, Phil. 3, 12. 1 Cor. 13, 9 and David, Psal. 119. and all the Apostles praying for increase of Faith. Finally, what cause were there daily to ask pardon of sins, if there were here an absolute freedom from sin? whereof the best of God's children have in genuously accused themselves. The Scriptures also universally proclaiming, that there is no man living, which sinneth not in thought, word, and deed, and that continually. Tim. What use hereof? Silas. It confutes such as vainly and falsely dream of Use. perfection, as the Libertines, Familists, anabaptists, & Papists, which hold the Law possible to be kept, and that men may be without any mortal sin, and do more than is commanded, or have an absolute holiness and freedom from sin by the holy Ghost. secondly, it exhorts all God's children to see and feel their own wants and weaknesses, and in the sight and sense of them to lament & strive towards perfection, Phil. 3, 12, 13. to confess our imperfection, is our best perfection. In remission of sins, not in perfection of virtues, consists our blessedness. Tim. What other lesson from this part of the verse? Silas. That the renewing of a man, beginneth at his mind, not in his body and outward members and actions, The mind is first to be made good. but first in his understanding part, which beginning so, it must spread abroad into the will, affections, and members of the body: as man's shall began at the tainting and abusing his mind, through unbelief to the word of Gods threatening, so his restoring must take beginning thereat, being Queen and mistress to guide all the rest. Knowledge of Gods will is the first work of the regenerating Spirit. Tim. Let us go forward to the second part of this Text; the Exhortation, and tell me what is meant by [The will of GOD?] Silas. Not that faculty of power that is essential in Interpretat. God, whereby God purposeth and decreeth all things from everlasting, Rom. 9, 16, 18, 19 but the things which God willeth. Of which, the Law is one part, requiring duties to be dove towards God and man: and the Gospel another part, requiring men to beleove in Christ, & repent of their sins, john 6, 4. 1 john 3, 23. 1 Thes. 4. 3. The revealed will then is meant here, namely the promises and precepts of the word, and not his secret will. In our common speech we use to say, this is my will, whom we mean not that part of the soul, by the which we will and desire things, but the things themselves which we do desire, so here it is taken. Tim. To prove what this will is, what doth it signify? Silas. First, plainly and distinctly to know it. Secondly, to try and discern it from that which is not Gods will, john 10, 4, 5. Rom. 2, 18. 1 Thes. 5, 21. Acts 17, 11. Thirdly, with sound judgement to allow, and heartily to love things agreeable to his will, Phil. 1, 19, Psal. 119, 14, 16. O how do I love thy Low, it is dearer to me. etc. lastly, with choarefulnesse and diligence to perform it, and to conform our whole life, according to the rules of it, john 10, 14. jam. 1, 22, 23. 1 john 2, 4, 5. Tim. What Doctrine are we to learn from these words thus expounded? Silas. Seeing that the approving of the will of God, Doctrine. is a special part, fruit, and effect of our renewing, as this particle [That] doth imply: it doth teach therefore, that none but regenerate persons (borne anew by the holy Ghost) can love and embrace Gods will by Faith and obedience to it. All unregenerate men, either through ignorance they do not know it; or if they know it, through malice of their hearts they hate and abhor it, as heretics and profane men: or through hypocrisy they may speak and profess well of it, yet they refuse to frame themselves according to it. As very many which are called Christians, are very forwards to hear the word, to commend the doctrine which is taught, to condemn things which are contrary to the will of God, and to praise the Preacher of the word; to make great show of zeal, both towards the word of God, & them that bring it, like to Herod, Mark 6. and Simon Magus, Acts 8. too like others which live after it, and to join in fellowship and company with them; and yet being transported and clean carried aside by some wicked affections, as uncleanness, covetousness, wrath, pride, or the like; they never submit to the will of God to do it, but most miserably fail in their practice, preferring and taking part with their own corrupt will, against Gods will. Whereas the truly regenerate person, as he hath his eyes open by the illumination of God's Spirit, to see in part what the will of God is, so he striveth earnestly to perform what he knoweth, to believe that which God doth promise, to do what he biddeth, to leave undone what he forbiddeth, to fear what he threateneth, to rejoice 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 David professeth of himself, that he was purposed to keep the righteous statutes of God, and had sworn to observe his testimonies, Psal. 119. And the blessed Apostle Paul (as he witnesseth of himself) desireth to keep a good conscience, and to live honestly, Acts 24, 16. Heb. 13, 18. So every one of God's children, according to the measure of grace, received in their new birth, it is their hearts desire and constant endeavour to express in their actions that knowledge they have of the will of God, and by their own obedience to Gods will, as by a sure token and mark, their regeneration is sealed and made known to them, 1 john 2, 4. I am thine Lord, save me, for I keep thy commandments, saith David. Thus may every godly man conclude, that God is his Father & will save him, because he labours to please him, by living according to his word: For not every one that saith Lord, but he that doth shall enter into the kingdom, Math. 7, 21. Such for their firmness in the state of grace and salvation, are likened to an house built upon a rock, which never shall be removed, Math. 7. 25, 26. Tim. What other lesson may we take from hence? Silas. The only rule of faith and manners, is the will of God revealed in his word. The shepherds voice is that which the sheep are to hearken to and follow, and Gods will is that only thing which his people must approve Reasons. of, believe, and practise. The reasons hereof be: First, because the will of God only is good, it commendeth all good things, it condemneth all evil things; the will of all other creatures is so far good, as it accords with this: also, it makes men of ill to become good, for it converteth sinners, Psal. 19, 7. The second reason is, because this will of God is acceptable; there is nothing that we either think, speak, or do, which is acceptable or pleasing to God, if it swerver from his will: to the which, whatsoever is agreeing, that, and that only, he liketh, blesseth, and rewardeth: as it is written, Great is their reward that do thereafter, Psal. 19, 11. Thus Abraham, Isaac, jacob, Elias, Zacharias, Elizabeth, and whosoever else were accepted of God, it was therefore because they believed, and did his will. Cain, Esau, Achab, judas, and others, that have been rejected of God, it hath been because they rejected and refused his will. As parents and masters accept such children best which strive to do their will, so it is with God. Tim. What profit may come to us by the meditation of this doctrine? Silas. It must serve to stir up all good Christian's more to love and follow the will of God, which is so good, so holy, so perfect. Secondly, it must warn all such men to look to themselves, and betimes to repent, which care not either to know what his will is, or to govern or guide their ways by it; for the more excellent the will of God is, the more just and heavy will their condemnation be which neglect it. Thirdly, it sharply reproves such as make either their own corrupt lusts, or the sinful customs, or the examples of the times, or commandments of men, the pattern and rule of their conversation, Mat. 15, 15. Lastly, it confutes the Papists, which charge the will of God with imperfection, as if it were only given for such as are rude, and not for the strong and perfecter men. Also which equal to it, and match with it apocryphal writings, and traditions of the Church, as things to be received with like affection and reverence as the very perfect will of God it self: as Tridentine council blasphemously hath decreed and written. here also is an argument for the fullness and perfection of Scriptures, because in them only is found the good, acceptable, and perfect will of God. When I go from the Scriptures, who shall tell me what is the will of God? saith one of the Fathers. DIAL. FOUR Verse 3. I say then through the grace that is given unto me to every one that is among you, that no man presume to understand above that which is meet to understand: but that he understand according to sobriety, as God hath dealt to every man the measure of faith. Tim. WHat is it that the Apostle doth now perform, and how doth he proceed? Silas. The Apostle having already given us his general exhortation (in the two former verses) that we should serve God, first by studying how to please and obey him, by mortifying of our lusts: And secondly, by not studying how to frame ourselves like the children of men: he doth in this verse descend to particular duties, whereof the first is an Apostolical sanction, or proposition, touching the right use of spiritual gifts, and the due administration of ecclesiastical functions, until verse 〈◊〉. Tim. What is the sum of the special exhortation in this third verse contained? Silas. That no man carry himself proudly in respect of Sum. his gifts, having an overweening opinion of himself, as if he knew more than he doth know; but to think modestly of his own knowledge and gifts, and to apply them with discretion to the good of others, according to the measure of them, and the meaning of God the giver; which was not for ostentation and contention, but for mutual edification. Tim. What be the parts of this present exhortation? Silas. They be two: First the exhortation itself. Secondly, the explication, with certain reasons annexed, to give an edge to the exhortation. The exhortation hath a preface and the matter. The preface pointeth at Paul's Apostolical authority, enabling him to command; and putteth on the Romans and all other Christians, a necessity to yield obedience. The matter of the exhortation consists of two precepts: First, that we be not arrogant, presuming to understand more than is meet, or to be too wise. Secondly, to understand according to sobriety, that is, modestly to esteem of our gifts; the reasons are these: First from the author, because God is the giver. Secondly, from the measure, no one man hath all, but each his portion. Thirdly, from the universality of receivers, every one hath his proper gift, there is none which hath not his talon. Fourthly, from the nature of the gift, it is no temporal but a spiritual gift, therefore no man ought to be insolent to despise others, but each to be content with his own grace and to use it well. The cause which moved Paul to this exhortation, was great emulation which burst out into contention, the jews would be preferred before the Gentiles, and the Gentiles despised the jews; such as had more worthy gifts disdained their inferiors. Tim. What things are to be observed in Paul's preface? Silas. First, that he gives not a counsel but a commandment, for [I say] signifies as much as if he had said (I bid,) I command, I enjoin, as the manner of the Latin is to put (dico for jubeo,) so as this is no indifferent thing Deus dixit, Gen. 1. which men may do or not, but a necessary precept which may not at any hand be omitted without sin. We are further to mark, that whereas the Ministers of Christ may sometimes speak mildly out of love, as in verse 1. so sometimes they may command precisely out of that power which Christ hath given, as here and 1. Tim. 6, 17. 2. Tim. 4, 1. The second thing to be noted, is the universality of this precept, that it is to all and every one; it reacheth throughout to every member or officer of the Church whatsoever his office or gift be, there is none exempted, be he high or low, learned or unlearned, they are bound to submit themselves to this precept, concerning humility in using rightly their gifts and offices. If they be inferior persons and have mean gifts, they have need of it for to keep them from envying them which have better: If superiors and have more excellent graces than they have need of it to keep them from pride, and disdaining them which have less. Lastly, whatsoever they be they shall never turn their gifts to the profit of others, and of public good, unless they be modest and sober minded. The next thing to be noted in this preface is, that Paul doth bring forth his Apostalicall calling and function to warrant his precept. For (grace) in this place signifies neither the gift of holy eloquence, or power in speech, nor yet the gifts of wisdom as some think, but (by a Metonymy of the cause for the effect) it is put for the Apostolical vocation, as also Rom. 1, 7. and 15, 15. which is therefore called (grace) because he received 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 show he was no intruder or ambitious usurper, which thrust in himself, doing more than he might well do, in giving precepts to Churches; as also to draw the Romans, and in them all Christians to yield unto the practice of this precept with all good reverence and submission, that they be not found to strive and fight against the Lord jesus speaking to us by the Apostle Paul, whom to hearken to, and to reverence, is to receive and hearken unto Christ, Mat. 10. Tim. Now to the exhortation, what is the first part of it? Silas. Not to understand above that which is meet, or not to presume to be wise over much. Tim. But how can any be wise overmuch, seeing none can have too much wisdom, nor can understand enough? how the shall any offend by understanding above that which is meet? for we are bid to be wise as Serpents, Matthew 10, 16. Ephesians 5, 15. Silas. It is true, therefore here is not condemned the excess of wisdom, (for God will have his children strive to perfection) but the proud opinion of such men as challenge to themselves all wisdom and knowledge, who both are proud of that which they have, and also arrogate to themselves understanding and gifts which they have not, to the contempt of others, thinking themselves to know all, and to be the only wise men, none to be like them, or fit to be compared with them. This attributing too much to our own conceit, and detracting from others, is the main vice here forbid and condemned, out of which (as out of a noisome root) there do spring 3. noisome branches, all comprehended under this part: as first an itching desire to invent new doctrines, forsaking the beaten path, and simplicity of the known and received truth, to run into new and strange opinions. And that this pride and overweening of wit, is the Mother of heresy & damnable errors, both Scriptures, 1 Tim. 6, 3, 4. and lamentable experience have confirmed to us, that some to be thought wiser than others, have hatched errors. Secondly, a too great confidence of our understanding, as if it were sharp and quick enough to pierce into the most secret things of God, which are untraccable and past finding out. Whence it is, that many have neglected things necessary to be known, and fruitful; to search out things which cannot be sought out, and tend not a whit to edifying. Of these men Solomon saith, that such as search the majesty shall be swallowed up; it is the wiseman's counsel to content ourselves with that which God hath commanded and taught, and not to seek unto high things above our capacity. It is a needless matter (saith Augustine) to define that with danger, what we may be ignorant of without danger: and better it is still to doubt of things hidden, then to contend about that which is uncertain. The third branch is curiosity, when a man thrusteth his sickle into other men's harvest, rushing beyond the bounds of his own calling, to run into and intermeddle with the matters which appertain to the vocation of other men, intruding upon other men's gifts and functions; as King Vzza did usurp the Priest's function, 2 Chron. 26, 16. and another Uzza put his hand to the Ark: as Romish Prelates not conoent to meddle with their own Churches and affairs, would curiously busy themselves with other men's Churches & charges, and secular matters, till they did arise unto this height of tyranny which now they are grown unto: To be short, as all busy bodies do, which leave their own 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 business. This curiosity draweth with it infinite contentions, and much waste of time, which might be better spent: as Seneca saith, Men spend much time amiss in doing nothing, but more in doing evil things, and yet most of all in doing other things which be not proper to us, but appertain to our neighbours; and this is most properly meant here. Tim. Now we see what it is (to understand above that is meet:) let us hear what it is (to think soherly) which is the second part of Paul's exhortation. Silas. There is a sobriety of the body, which is properly Double 〈◊〉. briety. temperance, and consists in a moderation of our appetite about pleasurable things of this life; as meat, drink, apparel, generation, etc. Secondly, a sobriety of the mind, which is modesty or humility (the mother of all virtues, and the preserver of the mind in soundness and temper:) as on the other side, pride is the ooverthrower and overturner of the mind, leading men oftentimes to folly and madness. This humility standeth in two things: First, the sight and acknowledgement of our own infirmity. Secondly, in a contentment with our own gifts and condition of life, without being puffed up through our gifts, or thrusting our oars into other men's boats, by being busy in other men's callings. This is to be wise according to sobriety, as the next verse opens it, when we judge or think of ourselves, according to the measure of our own graces and degree, esteeming meanly of ourselves, and much better of others, then of ourselves. Tim. What be the reasons whereby Paul persuadeth us 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 administereth his gifts both most wisely and most justly; therefore, let not such as have greater gifts, be insolent, seeing nothing is their own, but all received, 1 Cor. 4, 7. nor men of lesser gifts repine at others, for this were to neglect God's administration. Neither let any man hide his talon in a Napkin, or bury it in the ground, with the naughty servant in the Gospel, remembering that God will have an account of his gifts, how they are used or bestowed. The second reason is, because God hath distributed a gift to every man; there is not a person in God's family, but hath a talon committed to him: one hath the gift of teaching, another of exhorting, another of ruling, another of being ruled: one hath a public gift, another hath a private gift: as in the natural body each member hath a faculty, so in the mystical body of Christ's Church, 1 Cor. 12, 6. 7, 8, 9, etc. Therefore let no man imagine that himself hath all, but let him know, that each hath his gift and function too, & by this means, none shall despise nor yet hinder others, but each shall employ his proper gift unto the common good of the rest. The third reason is, that to every man is dealt out a measure of Faith. here (by Faith) we are to understand first the sound knowledge of Christ. Secondly, the effects thereof, namely, the infused habit of justifying belief. Thirdly, those gifts of the Spirit, which accompany this habit of faith, which are therefore called by the name of (Faith,) both because Faith is the gift by which all other are attained (Be it done to thee according to thy faith, Math. 15, 28.) Also because these gifts are conferred upon the faithful which believe in Christ. A measure of this Faith, is set against fullness or perfection, which no mere man in this life can have, because God gives it unto none, Phil. 3, 12. but dealeth to every man a certain portion of faith, to some more, & others less, as he himself pleaseth, 1 Cor. 7, 7. Hereunto appertaineth the parable of the Talents, whereof five were committed to one, and ten to another, and one to another. Like as in our fleshly bodies there is great difference of gifts, our more excellent members, having more excellent faculties: so it fareth in the church, which is the body of Christ; there is grace given to every member of that body, but it is according to the measure of the gift of Christ, Ephes. 4, 7. Tim. What use here of? Silas. First, it must be a bridle unto arrogancy, and a motive to humility, to think that no one man either hath all gifts, or those gifts which he hath in full perfection, but a certain measure meated out to every ma, not by our deserts, but as it seemeth good in the eye of the giver. Here also we may observe, how the Pope doth walk by this rule, or how may we judge him to be the servant of Christ, who being but one man, yet arrogareth all to himself? he will have the whole power of the Church, yea, and he will do all in the Commonwealth too, he alone will be both a temporal and spiritual Monarch, he engrosseth all knowledge into his own breast, nothing must be divinity and truth which he saith is not so. At a word, according to the Latin Proverb, he alone will be Dominus Factotum: and after our common English saying, He alone will have all the Pipes. This is far from contenting himself with his own portion and measure, as other fellow-servants do: he may very well and worthily be termed Antichrist, being so contrary to Christ, who himself was so full of humility, as Phil. 2, 6, 7. john 13, 5. taught his disciples to be humble and meek, Mat. 11, 29. whereas this Lucifer is the child, nay the King of pride nay pride itself. Moreover, seeing the measure of Faith is dealt of God, hence it follows that faith is God's gift, and comes not by man's will in whole or in part, Eph. 2, 10. Also the measure of Faith is divers: there is a little or a weak faith; again, there is a great or a strong faith. Let not the strong in faith be lifted up, but think of profiting and increasing their measure, after the example of the Apostles (Lord increase our Faith:) neither let them of little faith despair, for GOD that dealt their measure, will maintain and augment it, so they do their part and endeavour. Finally, when Paul requireth us to be wise according to sobriety, he condemneth in all Christians both blockishness or foolishness, and slothfulness; requiring in them both wisdom in the knowledge of universal things both divine and human; and prudence in the choice of particulars, about things profitable to the Church and ourselves: likewise industry in applying their understanding unto the most benefit of ourselves and our brethren. DIAL. V. Verses 4, 5, 6, 7, 8. For as we have many members in one body, and all members have not one office, so we being many, are one body in Christ, and every one members of another. Having then gifts, etc. Tim. HOw doth the Apostle Paul go forwards, and how doth this text hang upon the former? Sil. Now he btingeth a new argument from the communion Coherence. of the faithful, to prove his last exhortation, to wit, that every one without pride ought to content himself with his measure of gifts, and to use them to common edification in all humility and charity; and this he doth by a comparison of a natural body, which comparison Similitude. our Apostle useth also in 1. Cor. 12. 12. and Ephes. 4, 4, 16. It is very fit and of great force to draw men from curiosity and arrogancy, unto humility and unity; for as in a body natural, albeit it be one, and the members many, distinct the one from another, in place, order, use, office, & gifts; yet one member doth not invade the room, or usurp the duty of another, but each member keeping in his own place and rank, confers his own proper gift and doth his own office to the safety and good of the whole body in all peace and concord, without disdaining or envying one another: So in the Church (which is Christ's mystical body) it is meet that each member endeavour itself with quietness and modesty, to serve and benefit others, without intruding one into another's calling. What efficacy to hold men in concord this similitude hath, may be perceived by the example of Menenius Agrippa in Livye, when the people in a faction and discontent, were tenting themselves from their Senators and Rulers, he reduced them to good agreement by this comparison: also the Holy-Ghost hath often used this similitude to persuade union amongst Christians, as especially in 1. Corinth. 12. and Ephesians 4, 4. and in our present text. Tim. What be the parts or things chiefly to be considered in this similitude contained in verses 4, 5? Silas. The first thing to be considered here is, that the union or society of believers is called a body: a matter usual to give the name of a body to a fellowship in all languages: thus a College is termed a body Scholastical, a City, a body political: so the Congregation of Christian professors, both 1. Cor. 10, 17. Ephe. 1, 22, 23. for resemblance and likeness sake which is between a society and a body: for first in a natural body, the body is but one, and the head is but one; likewise the body 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 be a monstrous body The Pope no head of the Church. having two heads at once, either principal or subordinate, yea four heads at once, when besides Christ there were Christ gave some Apostles some Prophets, etc. three antipopes actually, one at Auinion, another at Ravenna, a third at Rome: also Peter himself was but a member of the Church (as other believers were) how than can the Pope (suppose he were Peter's successor) be an Ephes 4, 11. but he gave no head. head? for thirty eight years together from Pope evaristus unto Pope Pius the sea of Rome had no Pope, therefore so long was a body without a head; yea were the Pope head, so often as the Pope dieth, the Church also should die. But what can a Pope do, which an head ought to do, either for external direction (being an heretic,) or for internal vivification and motion (being but a creature) and therefore no head of the Church, which is the body and spouse of Christ; therefore the Pope no husband, no head of it, no not so much as a sound member, but he is head rather of the Antichristian body, and Captain of that apostasy from the faith, 2. Thes. 2. The second thing to be considered in this comparison, is, that although the body of the Church be one, and the head one, yet the members be many, all knit to Christ their head, and among themselves, by the inward glue of Faith and Christian charity, and by the outward band of the word and Sacraments; as our fleshly members by sinews and arteries are joined to our head, & one to another: and this is that communion which is among the Saints. Unto which, nothing is more repugnant than pride and strife. Let nothing (saith Paul) be done through contention or vainglory, if there be any communion of the Spirit, or comfort of love, Phil. 2, 1. Where we learn, that contention and arrogancy cannot stand with Christian communion. The third thing to be observed in this similitude, is, that the faithful which are as many members, have every one a several function, and a particular gift for ordering and doing their function. As in our natural body, there is no member but hath his own office peculiar to itself, the eye to see, the ear to hear, the mouth to speak, the feet to walk, etc. and to every one belongeth his own gift and faculty, as of seeing to the eye, etc. So amongst the faithful, some have one function, some another, one was a Doctor, another a Pastor, one Ephes. 4, 11. an Elder, another was a Deacon; one a superior & ruled, Phil. 1. 1. another obeyeth as an inferior; and every one of 1 Tim. 3, 8. these have singular and special gifts for the performance of their work. here is moreover to be observed, that as in our natural body, no one member incroacheth upon the gift or office of another, so in the church of God, one Christian should not usurp the office of another, each is bound peaceably to do his own duty without hindrance unto, or disturbance of others, by proud curiosity and busy meddling. Lastly, as the head, or eye, or ear, do not proudly insult over meaner members which have less graces and offices in the body, so a man of great gifts may not contemn one of a lesser; but every Christian with humbleness turn his gifts unto the common good. As all the members in the body labour together jointly for the preservation and good plight of the whole. The want of this hath brought such Schisms and factions as we now see with much grief, to be too rife both in Common wealth and Church of God. Tim. What doth the Apostle perform in Verses 6, 7, 8? Silas. He amplifieth that part of the comparison touching divers members, and different gifts and functions. As in a natural body there be many members, and these have sundry faculties and operations; so amongst the faithful, they have gifts and duties one divers from another, (Seeing we have gifts which are divers) that is; We Christians (which be as many members) have divers gifts. Some the gift to teach, some the gift to exhort, some to rule, some to distribute, some to show mercy, each have their proper work, and proper gift. Let every one in the use of his gift be wise unto sobriety, (for this must be added to supply the sense) and not, let us be convetsant (as Beza would have it) or, let us attend and wait, as the Syrian Interpreters, and Gualther do think: but the words in the third verse [Let us soberly think, or Bew see to sobriety] must in common be applied to all these parts and branches following, which do all depend upon that precept, and serve to expound it by the particulars. Tim. But what are those gifts spoken of in Verse seventh? And what is meant by [Grace given,] and by the [proportion of Faith?] Silas. Paul speaketh not of miraculous and extraordinary gifts, such as he reckoned up, 1 Cor. 12, 6 8, 9, 10. for then this exhortation should not be perpetual and pertain to the present Churches which lack those miraculous gifts. Secondly, the functions and gifts here mentioned, be ordinary, such as the Church of Christ hath need of to the end of the world. As man consisteth of soul (which hath understanding and will) and a body: God willing to have the whole man saved, appointed for the understanding part, Doctrines to teach it, and for the will exhortations to quicken it, and for the body certain other officers, to look to the welfare & carriage of it before men. The word [Grace,] leadeth us unto the fountain of these gifts and callings, the free favour of God: and by (Analogy of faith) is understood not as Faith hath deserved; but as every one hath the measure of Faith. The holy Scriptures, which be a certain rule of Doctrines and Canons of all saving verity, are here understood by Analogy of faith, as some think, (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 be allowed, being consonant to that form or proportion, or refused if it be found dissonant and disagreeing from it. The Papists wickedly dote, and dream foolishly of a certain unwritten rule by Traditions, delivered to the Church to try and prove by it, even the writings and Books of the Apostles & Evangelists which yet themselves will be the Canon whereby to judge of all that which is taught in the Church. Tim. What be the kinds of offices and functions unto which these ordinary gifts belong? Silas. They be summarily these two: First, Prophesying: Prophecy or Ministry. Secondly, Ministry. Whereof one containeth instruction, which he calleth here Prophesying, not in a special for prediction of things to come, but in a general sense, in which the word prophesying is used, 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 here called [Ministering,] not in a particular sense, as agreeing to Deacons, but in a general meaning, as comprehending other kinds under it, which were to be conversant about the body, and temporal things. Unto prophesying there be two Offices belong: First [teaching] which is the office of the Doctor: and secondly, Prophesying subdivided. [exhortation] which is the office of the Pastor; for Thus Peter Martyr, Olevian, and M. these two offices are divided, (though sometime their gifts may and do meet in one, Ephes. 4, 11.) and have their several gifts; the one hath the gift of knowledge, Doctor Willet do distinguish them. the other of wisdom, 1. Cor. 12, 8. and several operations or works, for the one teacheth and interpreteth Differing jousts verse 6. Scripture, layeth out the sense and doctrine sound, confuting errors, which is the Doctor's part; whereof we have a practice in our University professors which read divinity Lectures in the Schools, as also in our Cathedral Churches, to exhort the hearers unto godliness, and to comfort and strengthen the infirmities of faith in the Saints, as also to minister Sacraments, this is the part of the Pastor or exhorter. Now- [ministering] which is the second general head, hath Ministry subdivided. three gifts, or is subdivided into three functions, one, of such persons as are set apart to distribute the treasury or Acts 6, 3, 5. Church goods to the poor, as every 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 public alms, there were appointed Officers, Acts 6, 5. whose gift was (simplicity) without fraud, vainglory, covetousness, or frowardness to give out the alms. The Thus Martyr Olcuian, Orinaus, and Paraeus do judge: Piscator also. Like to our Churchwardens and Side men. second Ministers were they which were joined as assisstants and helpers to the Pastors, for good government of the flock, to prevent scandals and offences, 1. Cor. 12. 28. 1. Tim. 5, 17. These Mc Caluine calleth Seniors, Osiander censors of manners, Tertullian precedents, which observed and attended manners and outward behaviour only; there gift is diligence, which containeth both a resolute purpose and great endeavour, with delight to do the business and charge committed to them. The third and last Thus Faius, and Gualther, and Paraeus expound it. Ministers (be mercy-shewers,) not such as be spoken of Mat. 25, 35, 36. for these works be common to all Christians; but such merciful works as be mentioned 1. Tim. 5, 10. Their gift is (cheerfulness,) which containeth in it three things, first alacrity of heart, secondly, gentleness in words, thirdly, pleasantness in countenance: they which were to be implied in this service of mercy showing unto sick, aged, impotent, strangers, exiles, orphans, as their work was such as might breed lothsoinnesse to attend sick and feeble; so they were to be old widows and aged men, who naturally are sour and testy, therefore needed this precept of cheerfulness. DIAL. VI Verses 9, 10. Let love be without dissimulation, abhor that which is evil, cleave to that which is good. Be affectioned, etc. Tim. WHat is beer performed by Paul? Silas. After particular duties in respect of a gift Coherence. and a function in the Church, now he turns unto general duties, and commendeth unto Christians certain general graces pertaining unto common conversation; whereunto he exhorteth them, namely to continue in the practice of them: for being believers they already had begun to exercise these virtues; as namely love, courtesy, diligence, fervency, hope, patience, prayer, liberality, hospitality, humility, mutual affection and simplicity; forbearing of revenge, and such like godly grace, as ornaments of our Christian profession, and fruits of charity. Of this love here be in our text sundry Six properties & effects of charity. good precepts: First, that it be true without dissembling. Secondly, discreet, abhorring evil. Thirdly, firm in adhering and sticking to goodness. Fourthly, universal to all the brethren without partialnesse. Fiftly, fernent and earnest without coldness. Sixtly, humble without ambition. Tim. Wherefore doth be begin with love? why is this first Doubt. named of all other virtues mentioned in this Chapter? Sil. Because it is the chief gift above other, and sountaine Solution. of all the rest, which do spring out of love, as head-spring and mother of them all. Before in former Chapters, whiles Paul discussed the doctrine of grace, and entreated of free justification by Christ, he never mentioned Note this. love, for that it had nothing to do in matter of forgiveness of sin, either to merit it, or to receive it: It doth only declare (as a sign) who be justified and pardoned by faith. But now he giveth exhortation to manners and good life, he nameth love, as the chief and principal grace which swayeth most in the matters of a Christian life and conversation, being ringleader unto, Doctrine. and breeder of the rest: for therefore do men behave themselves justly, meekly, peaceably, chastened, and courteously, because they do love. Tim. By what Reasons may it be proved that charity is a chief gift of the spirit? Silas. Not only because Paul nameth it in the first place, as here and Galath. 5, 22. and for that it is the Reason. root of all the rest, as Faith is the root of love: but thirdly, because it is the sum of the Law, Rom. 13, 10 And fourthly, it makes all grace's profitable, which are of no use without charity, 1 Cor. 13, 1, 2. and five, it is the band of perfection, which knits all Christians, and holds all duties together, as sticks are made fast by a band. And sixthly, it is the main badge and cognisance of true Christianity, and a certain note to discern a true Christian from a counterfeit, john 15, 35. 1 john 3, 14. Lastly, it is perpetual, and remaineth after other gifts, when Faith and hope ceaseth it continues, 1 Cor. 13, 13. Tim. What Use is to be made of this Doctrine, touching Use. the excellency of love? Silas. First, to inflame our hearts more and more with the love of this lovely grace, more earnestly to seek after it, also more heartily to praise God for it. I exhort therefore (as Paul Col. 3, 14.) that above all things we put on love. Tim. Of what quality is that love we are exhorted unto? 1. quality of love. Silas. Such love as is without dissimulation, that is, it must be true, sincere, from the heart, without fraud, guile, deceit, false shows or wrinkles. Tim. How may a Christian judge of himself, that he hath this undissembled and upright love? Silas. There be three rules by which it may be discerned Three Rules whereby to judge sincere love. to be void of hypocrisy. First, when one doth heartily love God, and that which is pleasing to him. A good rule: for than we cannot choose but in our love 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 towards our neighbour, as we ourselves would be dealt withal by others. This rule is commended in Math. 7, 12. for no man will dissemble or deal falsely with himself. The third rule is, not to love in word and tongue only, but in truth and indeed, 1. john 3, 18. not as they are spoken of, in james 2, 15, 16. but as God loved mankind, to whom he promised his Son by word, and afterward sent him at the fullness of time, Gal. 4, 4. or as Christ, who showed his love not only by kind speeches, but by giving his life, 1 john 3, 16. so our love must be expressed in actions, and then it is sound and undissembled. Lip love, is lying love. Tim. To what profit may we turn this doctrine? Silas. It serves for just and due reproof of all such as make show of love and mean it not: such as give sugared for words to hide the gall of the heart, and the bitterness of the hand, speaking fair when they mean foul, as Cain did speak to Abel, joab to Abner and Amaza, and judas to Christ. These had honey in their lips, and swords in their hearts. Secondly, such as show love out of servile base fear and dread, as Malefactors and Offenders do to severe Magistrates, bad servants to their uncourteous Masters, and the poor to the mighty whom they could wish in their graves, yet by speeches and gestures, pretend much reverence and love. Thirdly, such as love others for profit. which they hope to suck out of them; so long they make much of them, give kind words as Felix did, Acts 4. At a word, all such are here condemned, as do not love their neighbours out of a pure heart, the seat of love, unfeigned Faith the cause of love, a good conscience the companion of love, 1 Tim. 1, 5. Secondly, beside reprehension, here is exhortation to all to strive for unfeigned love in all their dealings with men by word or deed, to declare the truth of their love, secming to be in kindness what indeed they be, and being what they seem: for God hateth hypocrisy, it is odious in his sight, and unto all good men. Also dissimulation, as it is contrary unto the nature of God: so it is hurtful to our neighbour: it makes us like a broken bow, whereof the shivers are ready to run into his hand which leans upon it, or a broken staff which faileth him that trusteth thereunto, or unto a loose tooth; for so is a false friend. Tim. What is meant by the next precept of (abhorring evil, and cleaving to that which is good?) Silas. It may be generally expounded of the nature of The 2. words in the original, signify an hatred with vehemency, and to be joined unto that which is good with a strong and indissoluble bond, Pet. Martyr out of Chrysostoms'. true and perpetual repentance, taking evil for filthiness of sin, and good for holiness and goodness: and then the meaning is, that unto true repentance, is required not only to fly sin, and to love righteousness, but to loath and detest sin, and have in abomination whatsoever is evil in his eyes: also not coldly to approve good things commanded of God, but fervently to embrace them, striving to be glued to them, to become one as it were with that which is good, which is meant (by cleaving to it.) Hereof we have David an example. Psal. 139, 22. but more especially it may be restrained unto love, whereof we spoke in the former Aphorism: and then by good and evil, understand not only that which is honest and dishonest, but that also which is profitable and hurtful, & by abhorring and cleaving is meant extreme hatred, and singular desire. Tim. What lesson from the words thus interpreted? Silas. First, that our love to our neighbour, must not hinder us from abhorring that which is evil and sinful in him, though he be never so dear a friend: nor from liking & eagerly embracing that good and virtue which is in him, be he never such an enemy unto us. As the love of men's persons must not make us love their faults, or flatter them, or wink at them, or defend them: so the hatred of men's vices must nor draw us from the desire and earnest delight in that which is good in any man. Furthermore, it is the property of true love to be exceeding loath to injure or hurt over neighbour, or suffer him to be hurt in any thing which is precious unto him; as his name, person, goods, wife, salvation, etc. but rather very earnestly to study how to pleasure and help him in all and every one of these: to think, and speak, and do him good, being so bend unto the profit of our Neighbour, as to our own welfare, according to the saying of our Saviour Christ, Love thy neighbour as thyself. Tim. In the next short sentence, what is meant by (affections, and by brotherly love?) Silas. The first word signifies such natural affections and tender love, as is in parents towards their Children, Interpret. whereof see Jacob's example, Genes. 37, 35. and Brethren, because they communicate in one & the same thing, then o'er thoy love one another by good right, 〈◊〉. Mary, Luke 2. and the latter word implieth such love as is between Brethren borne of one and the same Parents, whereof joseph is a Precedent unto us. Moses and Paul's love unto their Kinsmen, was vehement, Exodus. 32, 32. Romans 9 1. Christians are brethren by profession. Tim. What learn we from hence? Silas. That their love amongst themselves one towards another, must not be common and ordinary, but singular and very great, like unto that which Parents do bear to the children of their womb, and wherewith Brothers affect one another: and no manuaile, seeing our love must extend even unto the spending of life, and not of our substance only for our brethren's sake, Rom. 16, 4. 1. john 3, 16. see like precepts, 1. Thessa. 4, 9 Hebrews 13, 1. 1. Peter 1, 22. 2. Peter 1, 7. Tim. Are Papists which profess and believe the doctrinc of the council of Trent, our brethren? and be all our brethren to be loved alike, with the same degree of love? Silas. Such Papists be not our brethren (namely if they The 〈◊〉 Church neither sound Church, nor sound member Rainold. be learned and have knowledge,) for they do not profess the same doctrine, nor the same religion with us, (which is the band of brotherhood) but raze the foundation of faith and works. Secondly, they have not the same Saviour, but a disguised one, such a one as shall save The faith of 〈◊〉 now, 〈◊〉 of old: Rome is not even. them by their own merits, at least in part. Thirdly, they have the great whore mentioned, revel. 17. and 18. for their mother, and we have the chaste spouse of Christ to our mother. Fourthly, they have no true sacraments The great Anti-christ no where but at Rome. but bastard ones; for the Lord's supper is all corrupted and depraved with their inventions, they turn the Communion into a private supper, and they overturn the doctrine which baptism should seal. Fiftly, they confidently hold, and pronounce peremptorily all us to be in the estate of damnation, judging (though falsely and rashly) us to be Heretics, schismatics, etc. So we ought to deem of them which live and die in the papacy: how can we be brethren, which be so miserably divided? Now towards such as be our brethren (by joint confession of the same holy faith) we are commanded to love all these with the same kind of love that is sincere and great, but not in the same measure: for as any of the brethren be more 〈◊〉 linked unto us by bands of nation, or nature, or of affinity, or be more plentifully endowed with grace, so we are to declare the force, and bring forth the fruits of our love, rather towards them than others, howbeit we are to love all which are of our Christian religion, with a brotherly love, according to those many and plain exhortations of the word before set down. Tim. Now for the last precept, what doth [honour] signify? and what is it to go one before another in giving of honour? Silas. Honour signifies a good opinion conceived of others, What honour is. and outwardly testified by words, gestures, deeds, How engendered. etc. The grounds or begetter of this opinion be these 4. First, authority, public in Magistrates or Ministers, private in parents or Masters. Secondly, dignity, or any thing wherein another excelleth, as to be a creature, a man, a Christian, a child of God, a member of Christ, etc. and to each of these there belongeth honour and cerraine reverence. Thirdly, gifts outward of the body, or inward of the mind, either natural, civil, moral; or spiritual, and theological, as faith, hope, love, repentance, etc. Fourthly, merits, when any deserve well, of Schools, or Church, or Commonwealth, by public benefits, as that Centurion did, Luke 8, 4. These be the causes of a good opinion: many be the signs of it, to show it by, amongst which veiling the Bonnets, bowing the knee, slanding before them, rising up, relecuing them, Mat. 15, 6, 7. It is first to have a lowly opinion of out selnes. Secondly, What it is to go before other in giving honour. to think better of others, then of ourselves. Then we go before others in giving honour, when inferiors do both in heart and action begin first to honour and salute their superiors: when equaiss strive whoc shall prevent and begin, first provoking to reverence and honourable respects. Lastly, when superiors do so take the honour due unto them, in regard of their place, as they could be pleased to prevent even their inferiors out of an humble affection; might they do it without offence, and breach of good order; whereof in societies there is a special care to be had. DIAL. VII. Verses 11, 12. Not slothful to do service, fervent 〈◊〉 spirit, serving the Lord, rejoicing in hope, patient in tribulation, continuing in prayer. Tim. WHat do the first words of this text contain? Silas. An exhortation to industry and diligence in doing all duties both towards God and men; which are not to be performed slothfully, because God doth not love such as do their work grudgingly and negligently. Also such shall hear at the last day, Take that slothful servant, and bind him hand and foot: but to the faithful (where of diligence is a part) it shall be said, Come good and faithful servant. Therefore whatsoever is in our hands to do (as Solomon saith) we are to do it with all readiness and industry, if we will please God and avoid his judgements. Example of this readiness in business, we have in Abraham, Gen, 18, 6. and Genes. 24. in his servant, who in the business of Isaac's marriage was diligent. Also in Mary, Luke 11, 39 & Christ the Lord, and in the Apostle Paul, who most industriously did the works of their calling. here we are to take heed of two extremes: the one is of too much diligence, when 2. Extremes of diligence. we busy ourselves much in things not pertaining to us. This is curiosity, condemned by Paul, 1 Thess. 4. 11. the other is too much slowness or sluggishness in our own duties, when we do our things as it were sleepingly, like that idle servant in the Gospel, that hid his Talon in a napkin: or like that sluggard mentioned, in Pro. 26, 13. that sought vain delays and excuses to keep him from his duty, There is a Lion in the way. Some are slow, being of an heavy mould, and dull by nature; others through unwillingness to do any good, these be the worse. Tim. What is commended to us in the next sentence? Silas. Fervency in Spirit: in which is a precept contrary to the former, and enjoineth not readiness alone, Fervency or zeal. but earnestness too, both in Religion to God, and charity to man: and withal it teacheth whence this earnestness or fervency cometh, namely, from the Spirit of God, kindling it in our hearts, and 〈◊〉 us with love in a great measure. Whereof we have example in Moses, who out of zeal broke the two Tables: in Elias doing the service of God with much power and fervency, as appeareth in destroying the Idols, and killing Eaals' Priests. Also in john Baptist, who trod in the same steps of Elias zeal, Luke 1, 17. in Paul and Barnabas, Acts 14, 14, 15. and in Christ, john 2, 14, 15, 16. and generally in all the Prophets and apostles. They walk not according to this rule, who are cold in their profession. Also those who be neither hot nor cold, but luke warm in their Religion, being indifferent, not caring which end goeth foremost. Nor they who be temporizers and neuters in the confession of their faith: also by this rule God's children are exhorted to a godly fervency & zeal both in profession and practice of religion. For zeal is a fruit of the Spirit, and of godly sorrow, 2 Cor. 7, 11. and here by we 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 continual act. Christians are to be 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 show our zeal to be wise and good, and proceeding from God. Such as are zealous at the first, and afterwards become cold, or be less zealous in the chiefest business; or be forward in some matter of profit or pleasure to themselves, & not so in the things of God, give suspicion that their zeal is fleshly and carnal. Tim. How do you read and understand the next Aphorism, or short sentence and proposition? Silas. Some read it thus, serving the time, and then the meaning is either to watch opportunities or occasiof doing our duties, and to observe 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 herein there is great wisdom to consider what is meet and fit to be done, according to time and place (yet without departing from truth and honesty) for all good things are not to be done at all times. Howbeit the other reading (serving the Lord) is much better, as warranted by diaers Greek Copies, and directing us to the right & true end of all our actions, namely the service and glory of God, whereunto they must aim as at their utmost mark, Cor. 10, 31. and this doth distinguish Christian So M Beza affirmeth duties from the works of civil men, who never respect the worship or honour of God, but their own pleasure and praise in all things, whatsoever they pretend to the contrary. Also this precept may further teach us whom we are to serve, namely, not the world 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 modesty, that they swell not by opinion of their own power and might, remembering that they are under God, as a servant under his Lord, and therefore not to abuse their inferiors, Col. 4, 1. for they serve one common and most just Lord, who is no respecter of persons. Tim. What be the graces we are exhorted to in the 12. verse? Silas. Unto these three, Hope, Patience, and Prayer, Hope patience Prayer. which are so many remedies against afflictions of all sorts. The first of these graces is set forth and declared by an effect of rejoicing. The second, by his Object, which is ttibulation. The third by the adjoint, which is perseverance. When any affliction happens, private or public, inward or outward, for Christ or sin, God's Children through hope of deliverance from them, faint not in their hearts, but rejoice and are glad, because they certainly look for salvation in the end; for their hope makes them not asnamed, Rom. 5. 5. and by hope they are saved, Rom. 8, 24. But if their afflictions continue upon them, and wax more grievous, then to hope must be joined patience, which enableth to endure with submission unto, and waiting upon 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 joined prayer, which is a notable armour and Weapon against troubles, because it gets wisdom how to carry ourselves in afflictions; and divine help how to come out of it, that we may overcome, jam. 1, 5. Ps. 50, 15. Our prayers may then be said to be continual, either when we call upon God by offered occasions, & necessities bodily How our prayers be continual. or spiritual; or when by no means we intermit the set hours or times of prayer; or else when we are instant in prayer, ask earnestly, ja. 5. or though we be not heard presently, when we continue to ask without ceasing, Lu. 18. or else we may understand this not of moving of the lips, but the desires of the heart, which when they are continual, our prayers be continual, for a continual desire, is a continual prayer; God will hear the desires of them that fear him, Psal. 145. It was an heresy condemned in Eutiches and the Masstlians, that thought Christians ought all their life long to do nothing else but pray: abusing this and the like Texts to this end. Whereas besides Prayer, the works of our general and particular vocation are to be followed, yea in God's service there is preaching, & Sacraments must have time allowed. It is a grievous sin in many Christians at this day, which contenting themselves with public prayer (which is a good thing) neglect set Prayers in their families, or foreslow the just occasions to turn unto God by prayer, or in their prayers do behave themselves coldly or carelessly: such as these, they both fall into many evils, and are left in their evils without comfort, because they seek not unto God fervently for his aid and protection. Finally, remember unto all these precepts, and to the rest following, to knit these first words of this Chapter [I beseech you] at a general and most forcible motive, to stir us up to practise them, as we would not cast from us, and make ourselves unworthy of the mercies of God, whereunto not all the world is to be compared, no not to the least of his special and saving mercies in Christ. DIAL. VIII. Verses 13, 14, 15. Distributing or communicating unto the necessities of the Saints 〈◊〉 giving yourselves unto hospitality. Bless them which persecute you, Bless I say; and curse not: Rejoice with them that rejoice, and weep with them that weep. Tim. WHat is requirtd by the first of these precepts? Silas. Liberality or mercy to the poor, that we be ready to give them alms according to their need. The word translated [necessities,] signifies [uses] to teach us, that as we may not minister to the delicates of the poor, so we may not stay till extreme necessity urgeth them unto this duty of mercy in giving. There be many exhortations in the Scripture, upon sundry and great Reasons, as Heb. 13. 16. where it is called a Sacrifice, and God is said to be well pleased with it. In Phil. 4, 18. it is called an Odour of sweet smell, a Sacrifice acceptable to God. And Acts 20, 35. it is said, that it is a more blessed thing to give then to receive: and Luke 16, 9 we are charged to make friends of unrighteous Mammon, by giving to the poor, that they may receive us into everlasting habitation: and 1 Tim. 6, 18, 19 of distributing to the poor Paul saith, it is the laying of a good foundation against the time to come. Again, Christians be stewards, and it is required, that stewards be faithful, to dispose their goods to the mind of their Master, and his mind is, that such as have much, should give to such as have little; and that the abundance of some, should supply the wants of others. 2. Cor. 8, 13, 14. Further, by being merciful to the poor, we are like our heavenly Father, which is merciful and gives liberally, Math. 5, 45. also we express love & kindness to Christ, by doing good to his members, Mat. 25, 35. 36, 37. We witness to ourselves and others the truth of our faith, which works by love, Gal. 5, 6. and comforts the heart of our Brethren, Phile. 7. and brings glory to God and our profession. Besides all these forenamed reasons, there be three reasons more in our text, to persuade unto this duty, as the love of Saints, because poor christians are [Saints] purged by the blood, and sanctified by the Spirit of Christ. Secondly, the compassion of their necessities and wants which we are bound to pity. Thirdly, liberality in communicating. By which word of communicating, we are put in mind, in that the Apostle saith rather communicating then giving; that the poor have an interest in the goods of the rich, as touching the use by virtue of God's commandment: and that the rich aught to communicate with them in affections and sympathy, by relieving them, as if they felt their wants, and suffered with them, Heb. 13, 3. And lastly, that between rich and poor, there is a kind of spiritual traffic and merchandise, the rich communicating temporal things in making the poor partakers of their substance, and the poor spiritual, in making the rich partakers of their prayers. The examples of such men as have performed this duty, is first Dorcas, Acts 9, 39 making coats to give to the poor: the brethren of Antioch sending relief to the poor Saints at jerusalem, whom also the Church of Macedonia did relieve even beyond their power, 2 Cor. 9, 2, 3. Now as for the manner 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 cheerfulness, for the love and sake of Christ, and as to him; for God loves a cheerful giver. For the quantity, it must be much where much is, 2 Cor. 9, 8, 11. 1 Tim. 6, 18. no certain stint or rate, but according to thy ability, and thy neighbours necessity. Tim. What are the vices contrary to this duty.? Silas. They be covetousness & prodigality; for by excess in apparel, eating & drinking, Christians are made both unable and unwilling to do this duty, as they might and ought, if they were temperate, and kept a seemly moderation and measure in the use of God's blessings bestowed on us: and covetousness doth quite choke the affection of liberality, it hardens the heart of the rich against the poor, and binds up their hands, so as nothing comes from them, unless it be wrung out by great entreaty, or by authority, as seizes. Lastly, in giving, christians are to beware both of opinion of merit, which poisoneth Popish liberality, and of vainglory, which spoils the bounty of many Protestants giving, to be seen and talked of. Tim. What is the next duty here exhorted to? Silas. After beneficence, Paul exhorts unto hospitality, Hospitality. by being ready to entertain strangers and exiles, such as were driven from home for the Gospel; where of great store were in the primitive Church, when both Apostles and other Christians were forced to travel from Country to Country for their safety, through the heat of persecutions, See Heb. 13, 2. Note in our Text, that he saith not embrace, but be given: which signifies to pursue and follow it with eagerness and earnestness, as if it were not enough to invite strangers, and to receive them, but that we ought also to entreat and urge them to come to us; after the example of Lydia, Acts 16, 15. and of Abraham, Gen. 18. and of Lot, Gen. 19 which while they received strangers, unawares entertained Angels, Heb. 13, 2. See Deut. 10, 18, 19 God loveth strangers, and yourselves were strangers, therefore be kind and beneficial to them. Tim. What is the meaning of the next precept? Silas. As before Paul taught what our behaviour should be towards friends, and the household of Faith, so Bless, what it is. he now teacheth duty towards them which are without, which are enemies, whom he willeth us to [bliss,] that is, both to wish well unto them, and to speak well of them (as far as we may with matter of truth;) both to prey for, and to praise them according to their worthiness, yea and to do good unto them also, if they need it. In that Paul repeateth the word [Bless] twice, & then sets it forth by the contrary word [Curse] he puts us in mind both how hard a work this is, being a work of the Spirit, and not of the flesh, as being contrary to our corrupt nature. Also, that we should not do it by fits, but be constant in blessing. Paul borroweth this precept from the words of Christ, Math. 5, 24. We have Christ himself a pattern of it, Esay 53, 12. and Steven, Acts 7, 6. and 1 Pet 2, 22. all Christians are called to imitate the example of Christ's patience towards their enemies. The practice of this duty, is the very touchstone & trial of all Christian charity. For to speak well, and do well unto such as love us, is no singular matter: it is common to God's children with Publicans and sinners; but to love & bless an enemy, is the peculiar work 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 private enemies. Again, from this precept we may learn, that God's children must make account, that there will never want wicked men to persecute them both with their tongues by railings, slander, and calumnies; and with their sword or hand, by loss of goods, imprisonment, death, etc. and that for truth and righteousness sake. here of Christ forewarned his Disciples, Math. 5, 10. The best remedy we have in such cases, to break the malice and cruelty of wicked men, is by patience and weldoing, 1 Pet. 4, 19 Tim. What is required more in the next precept? Silas. Mutual affection between Christians in both Mutual affection. estates, adversity and prosperity, to rejoice together in the one, and to mourn together in the other. And it is to be noted, that this precept reacheth more unto spiritual, then unto temporal cases; for we are bound more to lament the spiritual decays of our brethren, then for their worldly losses: and also more bound to rejoice for their graces, than the riches of our Brethren. The Reason of this Sympathy, is that which is rendered of the Apostle, 1 Cor. 12, 26. because we are members one of another; and if one member suffer, all aught to suffer with them; and if one rejoice, all to rejoice with them: so it must be amongst Christians. Examples hereof we have in the kinsfolks of Elizabeth, Luke 1, 58. and in Paul, Phil. 1, 3. Colossians 1. 1. Thes. 1. 2. john 1, 2. Romans 16, 19 Tim. What use of this point? Silas. It serves to reprove such envious persons which fret and repine at the good and happy estate of their brethren, as Cain envied Abel, Saul David, and the pharisees Christ; and the malicious also, who in stead of mourning together for the losses of others, are well pleased and make themselves merry and sportful with the miseries of their neighbours; this is a wickedness against which job doth protest, Chap. 31, verse 29. and for the which God threateneth the Edomites in Obadiah, verse 12, 13. It is the part of all Christians to be unlike unto both these, and by sympathy and fellow-feeling of other men's both joys and sorrows, to express our own love to our brethren, and to show that we are void of envy, and to enlarge their love again towards us, when they shall see us ready to communicate with them, both in their gladness and heaviness: and finally somewhat to ease and lessen the griefs and afflictions of our neighbours, by helping them to bear the borthen in a common affection. But here is to be observed, that if in the sorrow of our neighbour there be either an error, mourning when they ought to rejoice, or being glad when they ought to mourn, or an excess in either of these, that then our duty is to correct them by admonition and not to communicate with them in such unruly affections. Also here is the effect put for the cause, weeping outwardly for lamenting inwardly; yet tears would be shed and poured out in any great calamities of our brethren, after the example of Christ weeping over jerusalem, and Paul for carnal and worldly Gospelers, Philppians 3. 18. DIAL. IX. Verses 16, 17. Be like affectioned one towards another. Be not high minded, but make yourselves equal to them of the lower sort. Be not wise in yourselves, recompense no man evil for evil, procure things honest in the sight of all men. Tim. WHat doth the first of these six precepts contain? Silas. An exhortation unto concord, which hath in it these two branches: First, consent of mind in matters of faith, to think the same things 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. having generally exhorted to concord by the same phrase used here in the text, (he ye like minded) doth presently subdivide it into conjunction of love and affections, and agreement in mind or judgement. An example of this What 〈◊〉 there is in contention about religion, on the examples of jews and 〈◊〉, of Arrians & Christians, of Papists and Hugonites, of Lutherans and Protestants, of Formalists and 〈◊〉 (as they be called) do witness. concord we have in Acts 4, 32. a contrary example of contention in 1. Cor. 1, 11, 12, There is nothing so much an enemy to love, to destroy it as division of minds, about things to be believed, and of affections about things to be done; for there is nothing so able to uphold and continue love, as to embrace a mutual consent in faith and actions. But because there will still be imperfections in the best men this way, as appear by Acts 15, 39, therefore we must strive the more to obey this precept, which enjoy nesynity, forbearing one another, and forgiving one another, as Col. 3, 13. and doing according to that which is written Phil. 3, 15, 16. Let us mind the same things. Tim. What is the next precept, and how do they cohere and agree with the former? Silas. In the next three precepts two hindrances of mutual concord are removed, and one furtherance thereunto is commended. The first hindrance is pride, that is to say, when in disdain of others, whom we do not take to be so good as ourselves, we have too lofty a conceit of our own gifts and sufficiency; and out of a haughtiness of mind, do aspire to higher place and matters, than we are made or 〈◊〉 for: this is to be high minded, even to bear a josty heart, and to aspire in our minds to high things which be above our capacity and calling. Hence is pride in Latin, called Superbia, even as one would say Superire allies, and in Greek hypsilophronia, that is, josty mindedness, when men look on high matters out of a great conceit of their own strength, with despising of others. Of this disease was Absalon sick, when he ambitiously aspired to his Father's kingdom: and the Pharisie in the Gospel, Luke 18. when out of too great opinion of his own merits, he disdained the poor Publican: yea, the two Apostles of our Saviour, james and john, were somewhat infected with this disease, when they strove to be greater than their fellow Apostles. There were sundry such highminded persons, both in the Church of 〈◊〉, and of the Romans, who were too much lifted up with a conceit of their own Learning, and of the magnificence of their City, being the Lady and Mistress of the whole world, and seat of the Empire. Hence it is, that the Apostle so much beateth down pride, both here and in the third verse of this Chapter, and in the eleaveuth Chapter, verses 18, 20. For he saw the believing Romans, to be lifted up against the dejected jews, whence much dissension followed; and therefore desires them not to be highminded: but were Paul alive 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 let that hinders concord amongst Christians? Silas. Arrogancy, to be wise in ourselves, that is, to have an overweening conceit of a man's own wisdom: Effect of Arrogancy. this is the very roar and first cause of pride, and bringeth 〈◊〉 〈◊〉 effects: as first, it causeth men to set at nought the counsels of others, and to think them sufficient for themselves: whereas God hath compassed us with many imperfections, that we might one have need of another, as it is in the members of one natural body. No man seeth all: and as our English Proveibe is, Two eyes see better than one. Experience also teacheth us, that the simple may give counsel to the wisest, as jethro did to Moses, Deut. 18. Abigail did to David, 1 Sam. 25, 25. and thus hath God ordained it for the best preservation of love and concord, as also to nourish humility and to kill pride. Secondly, such as be wise in themselves, turn their wisdom altogether to their own profit, and not unto the good of others, contrary to that of the Apostle, Cbarity seeketh not her own things, 1 Cor. 13, 5. Thirdly, such regard not the will and pleasure of GOD, which is true wisdom indeed, contenting themselves with worldly wisdom, which is foolishness with God, 1 Cor. 3, 19 Such men as they, do not consult with God in his word, so they do not ascribe the praise of their wisdom to God, the author of their wisdom, but to their own wit and industry. Lastly, this arrogancy and outreaching opinion of our own wisdom, is by long experience proved to be the mother of error of all sorts, whether in doctrine, or worship, or common conversation: for on the one side, the cause why men give over themselves to gross sins in their lives and actions, is this, that in arrogancy of spirit, they hold scorn to be taught and admonished of others: they know as much as any man can tell them, and let men meddle with themselves. Such as these, God delivers over to a reprobate mind, and to great evils, as is plain in the example of Cain and 〈◊〉. So on the other side, whence cometh it, that divers men have devised new opinions in Doctrines, and new worship in practice of religion, but for that not resting in the plain and simple truth of Scripture, they take themselves to see more than other men, yea to be wiser than God himself, see 1 Tim. 6, 3, 4. Vainglory or 〈◊〉 lucre 〈◊〉 heresies, Augustine. Hence do arise rents and divisions in God's Church, between Teacher & Teacher, Pastor and Flock, to the great disturbance of peace and concord. Tim. What thing is that which is such a furtherance unto concord? Silas. Humility, when we condescend to men of low estate, or submit ourselves to the lowly or humble. These words, if we understand them of the persons which be lowly and humbled, than the meaning is, that we must apply ourselves to persons of low degree, descending to their baseness, as if we were base with them; not despising their company, but living humbly with those that are humble, consenting with them, loving them, & imitating their humbleness: but if we refer [lowly] unto things, rather than unto persons (as the opposition between high and low things will bear this sense,) then the meaning is, that we must not refuse the meanest and basest service to do good unto others, after the example of jesus, who washed his Apostles feet, john 13. But the best way is, under this word, to comprehend both things and persons, that for charity and concord sake, we should embrace humble persons, & base things, out of a lowly mind, in imitation of our Saulour, who conversed with Publicans and sinners, Luke 15. See Phil. 2. 5, 6, 7, 8, etc. and abased himself unto most shameful things out of love to us, Phil. 2, 7, 8. Tim. Proceed to the next precept, and tell us what is meant by recompensing evil for evil? Silas. By evils here are meant wrongs and injuries, 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 return wrong for wrong, one ill turn for another, and men think they have a goodly pretence for it, because others began with them, and provoked them: but the truth is, that whereas it is no small sin, to infer and do hurt to another, in his person, name, or goods, by word or deed, secretly or openly; for such do offend first against God, forbidding wrong doing Secondly, against charity, which doth no evil to her neighbour, 1 Cor. 13, 5. Thirdly, against justice, which measures right to every man, and condemns all injuries: yet to refer and requite one evil with another, is a far greater sin, not only because they do add sin to sin, but for that a man may do a hurt suddenly and unadvisedly, not perceiving that he doth evil, but offending through ignorance or oversight; whereas they that recompense evil for evil, do it purposely, maliciously, and wittingly, knowing that they do evil, and yet will do it: contrariwise they that patiently and meekly suffer injuries, as they keep themselves pure from sin, so they declare themselves to be led by the Spirit of God (which is the Spirit of meekness) and to bear the Image of Christ, who when he was reviled, reviled not again; and when he suffered, threatened not 1 Pet. 2, 23. here it must be observed, that this precept of retaliation reacheth not to the Magistrate, whose office it is to render evil for evil, tooth for tooth, eye for eye, blood for blood: see Rome 13. to render evil to an evil doer, is a work of justice, and therefore good. It checketh only privare injuries between a man and his neighbour, in such we may not carry a mind desirous of revenge, but be willing to bear. Moreover if it be evil to recompense evil for evil, it is far worse to recompense evil for good. This is not only an human error, but a diabolical naughtiness & the very height of all unthankfulness, to deal unkindly with such as have used us kindly: the just GOD hath threatened that evil shall never depart from the house of such as so do: let the jews be an instance for proof hereof, for the wrath and vengeance of God lies heavy upon that nation until this day; because unto the Prophets, unto Christ, unto the Apostles, which did good to them by instructing them, & calling them unto the kingdom of God, they wretchedly recompensed much evil, beating some, reviling some, and killing others. Lastly, note that evil must be requited to no man; neither to a friend and a Christian, for he is our brother; nor yet to an enemy or Infidel, for he is a man as we are, made after Gods own image. Tim. Come now to the next Aphorism, and tell us the sum of it? Silas. The sum is, that we ought to embrace innocency Innocency of manners. of life, even in the sight of men, that evil men may have no cause to reproach us as evil doers, 2. Pet. 2, 12. and good men may be edified by our example, 1. Cor. 10, 33. and be moved to glorify God, Matthew 5. 16. 1. Peter 2, 12. Tim. What is meant by [bonest things?] Silas. Just and holy things whereby the praise of God is advanced, and the salvation of our neighbour furthered. Secondly, such things as cannot be done without offence though they be lawful, 1. Corinth. 10. 23. When he saith these things must be (proved) he thereby showeth very manifestly, that these things are not to be done carelessly and at all adventure, but with great diligence and providence or forecast: so the word in the original importeth, as if in our minds and thoughts we should study before hand, and provide that nothing be done but what may be approved of God & all good men: & it is to be noted that these terms (before all men) may either be opposed unto God, as if it were said: Be very careful that the things ye do 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 between man and man; as who should say, Both to this man and that man, to the jew and to the Grecian, to one as well as another, friend or stranger, carry yourselves honestly, whether they be pleased or not pleased, yet let all that is done before them be honest. Hereby be reproved such who procure things honest, only before men, neglecting God, as hypocrites who look alone to their reputation among men, Mat. 6, 1. Secondly, they which do honest things before God, but are reckless in giving satisfaction to men, or if they justify their doings to some men, it is with contempt of others. Lastly, they which exercise honesty neither before God nor men, but are without reucrence of God, or care of men, like the judge in Luke 18, 3. Many such lewd and notorious evil liveis there be, which have shaken out of their hearts the fear of God, and the shame of the world, the love of heaven, and the dread of hell; not caring what be thought or spoken of them in earth, or what evil happen to them from heaven; forlorn persons addicted to evil courses. DIAL. X. Verses 18, 19, 20, 21. If it be possible, in as much as in you is, have peace with all men. dearly beloved avenge not yourselves, but give place unto wrath; for it is written, vengeance is mine, I will repay saith the Lord: Therefore if thine 〈◊〉 hunger, etc. Tim. WHat virtues doth these last verses of this Chapter exhort us unto? Silas. Unto these two: the first is peaceableness, or love and care of a peaceable life. The second is meekness, in forbearing revenge, upon this reason that God's 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 evil, in stead of taking revenge. This is amplified by the event, (so thou shalt heap coals) all is shut up with this worthy Alphorisme, (be not overcome with evil, but over come evil with goodness.) Tim. How doth this precept of embracing peace differ from that which enjoineth concord of mind, 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 heretics (as well as Christians) is required, as this clause showeth (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 sweet are the benefits of peace, but bitter and sundry are the fruits of contention, vexation of mind, waste of substance, etc. We are to follow this peace upon two conditions, wherein this precept differeth from the next before it, for we must absolutely at all times, before all men provide for things honest; but peace cannot be had but with certain men, therefore he addeth conditions to limit and restrain this exhortation. Tim. What be those conditions, and what is the meaning of them? Silas. These conditions are not all one (as some think) but divers: the former (if it be possible) she weth that in some cases and with some men peace cannot be had, name lie when question is of religion, that God is to be offended by partaking with Idolators or heretics, or when by our silence the truth is to be betrayed, and our neighbour's salvation hindered. In these cases with good conscience peace cannot possibly be retained; we cannot have society with men in evil things and wickedness, for our duty is to resist and oppugn such things according to our vocation, gifts and means, though peace be broken: a godly dissension is better than a wicked peace; peace must be followed with holiness, Heb. 12, 14. We ought so to have peace with men, as we do not make war with God. Hence Apostles and Apostlo like men have 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 God's truth and the edification of the Church. The other condition is (so much as lies in us) which is put in, in respect of such contentious quarrelsome persons, as 〈◊〉 one what he can to appease and please them, they will have no peace, being like those of whom David in the Psalms complaineth, that made them ready to battle when he spoke to them of peace, Psal. 120. Towards these we shall do our duty when we are in ourselves peaceably disposed, neither giving them, nor hastily taking from them occasion of dissension, but by all means provoking them to quietness, that there be no fault in us. Finally, bearing good will to their persons when we are driven to hate and rebuke their vices, praying earnestly for their conversion: this is all that lieth in us to do. Tim. Where unto tendeth the next precept? Silas. To persuade unto meekness and moderation of anger toward such as offer wrong unto us; albeit the Apostle had forbade us before, not to recompense evil for evil, yet knowing the proneness of our corrupt nature to take revenge for injuries done, under pretext that we may be dastards and cowards: and to show how hard and excellent a thing it is, meekly to suffer: therefore in other words he repeateth again his exhortation, saying [avenge not yourselves] which is set forth here by the contrary duty (give place unto wrath:) this is by some and may be understood of the wrath of our enemy, whereunto if men give way, they do oftentimes purchase peace, their wrath being mollified by patience. For as thunderings makes a great noise, and breaks down strong things when they hit upon things that resist them, as Okes, etc. so do guns also overthrow walls and towers: but meeting with things soft and yielding, they do very easily penetrate and pierce through; they lose their strength and do no harm. Likewise, the wrath of men is much assuaged, and sometimes quenched by yielding, and silence, or soft answers, but it is made more hot by resisting. This sentence also may be understood of our own anger, which every one is to bridle and to moderate. But Paul meaneth this especially of divine anger and revenge, which we must suffer to show itself forth against our adversaries, and not prevent it by our impatiency and fury. This to be the most natural sense appears by that which follows; 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 upon wicked livers. Tim. But how may we be assured that God will be avenged Doubt. upon them which hurt us, and upon what reasons are we to leave 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, God's children are dear unto him, even as the apple of his eye, so precious in his fight, that he will not forget their injuries. Thirdly, there is no hurt done unto any, but first there is injury done to God by transgressing his Law. In all wrongs to our neighbour, God is first wronged, which he must punish. Fourthly, GOD is the judge of the world, and it belongeth to him to do every man right. Fiftly, he can be avenged without perturbation or passion, and so cannot we. Moreover, God will do it more sharply, and with more severity than we can do. Lastly, if we do it ourselves, we do not only spoil God of his right and authority, (as if a subject should wrestthe sword out of his hand, and deprive ourselves of his protection and defence;) but whereas in taking wrong we were mere sufferers of evil, in the avenging of wrong, we become the doers of evil, and sinners; & so liable to God's avenging hand as well as our enemies. And lastly, we show ourselves unlike to Christ, and like to Satan; therefore the only way is to leave & commit our enemies only unto GOD: not that we are to desire his vengeance upon our neighbours, or to take pleasure in it: but having prayed heartily for their conversion if they continue malicious, and he punisheth them, we are to delight more in God's justice, then in their pain. Finally, this precept binds private men's hands, and not Magistrates, whose duty it is to take vengeance. Ro. Magistrates be lawful avengers'. 13, 2. not for himself, as this Text faith, but on the behalf of God, whose Minister he is, and of his neighbour who is offended. Also, it is no breach of this precept in our extremities, to fly to Magistrates for succour, so it be not with a revenging mind to make him the instrument of our hatred, but with an honest purpose to preserve ourselves and others whom we have charge of How we may use Law and authority. from dangers. Secondly, to have the wrong doer bridled and amended by moderate corruption. Thirdly, to have scandal removed from among God's people. fourthly, to have others feared from evil doing by example of their punishment. For these ends, it is as lawful for us to use the Magistrate, as to use the Sun, or air, or any other creature or ordinance of God. Paul appealed to Caesar, and called for help 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 giving bread and drink all duties of humanity (by a Synecdoche) which for charity sake we are to perform even to an enemy (after the example of the Augustine understands by coals of fire, the burning gripes of Repentance, making anenimy relent, being mollified by benefits, as jerom saith. Others, of burning charity, & fire of love as Martyr and Lyra. Others of both, as M. Calvin, etc. Samaritan) if he be in want, and that by our kindness we do not maintain him in his sin, or against God & his King and country. This is the greatest trial of our Christian love, Math. 5, 44. Luke 6, 35. By coals of fire, is meant divine plagues and punishment which hang over the heads of such malicious men as will not be conquered by our beneficence and weldealing with them, (thus M. Beza, and most rightly.) And here is showed not the purpose of the doer, but the event: that this is the best sense, appears by comparing this place with Pro. 25, 22. whence it is taken, and by other places where the same phrase is used in the Psal. 18, 13. and 120, 4. to note the kindling of God's wrath and judgements. [To be overcome by evil] is to be impatient for wrong done to us, and to study revenge. To overcome evil with goodness, signifies to show mercy and kindness where we receive evil. This is a more noble victory to conquer ourselves, then if we overcame a City. Fortior est qui se quam qui fortissima vincit. Nobile vincendi genus est se vincere posse. This is it which we are mightily to strive unto, as a most excellent degree of perfection. Be perfect as your heavenly Father is perfect; for he is kind unto the unkind, and suffers his Sun and rain to fall upon the ground of good and bad. In these step pes of God, did walk Moses, Christ, David, Paul, & Stephen, all doing good against evil. CHAP. XIII. Of Magistracy. DIAL. I. Verse 1. Let every soul be subject 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 subject of this Chapter? Silas. Having in the former Chapter exhorted us to many moral duties, he now commendeth us unto political and civil subjection; and withal exhorteth us unto mutual charity, and holiness of conversation, so as the parts of this Chapter are three. The first of obedience to Magistrates, to the end of the seventh verse. The second, of love due to our Neighbour, to the eleventh verse. The third of purity and sanctimony of life, to the end of the chapter. Tim. Show us now more distinctly the connexion of this Chapter with the former, and what reasons might move the Apostle to treat of duties to Magistrates? Silas. Paul having before forbidden to recompense evil, and to avenge ourselves, lest he might be thought to take away all power from man to avenge our wrongs, he now teacheth that Magistrates are set up of God to be his ministers to take vengeance of evil doers. secondly having said that we must do good to such as hurt us, he now very fitly inferreth, that we ought much more to reverence and obey Governors which are helpful to mankind. Now the reasons which moved Paul to make a set treatise touching the honour due unto Rulers are these: First, to stop the mouths of such as affirm the Gospel 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 jews who being borne of Abraham, free borne and Gods peculiar people, did seek to shake off the yoke of the Romans, who were now become their Lords. Thirdly, because it might be judged far unmeet for the faithful which are governed by God's Spirit, to be ruled by heathenish Governors, & such they all were at that time. Lastly, to meet with such as imagine that Christian liberty and civil magistracy could not stand together, and that we need not to be subject to politic laws, because Paul had written before that we are not under the law. Upon these considerations it seemeth the Apostle doth now very seasonably urge civil obedience: and as all the precepts in the former Chapter from the ninth verse to the end, are branches of the sixth Commandeinent (Thou shalt not murder,) so this that he speaketh now of subjection to Rulers, belongeth to the fifth commandment, whereof it is a part; for what else be Magistrates but Parents of their Country, raised up of God with a fatherly affection to defend the laws and public peace, and to procure the common good, and to be honoured of the people under them with childlike reverence and obedience? Tim. Lay forth now the method and disposition of that part of this Chapter which concerneth men in authority? Silas. The general 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 every soul be subject to the higher powers) the meaning hereof is, Let every man and woman be in subjection to the Magistrate. In the word [soul] there is a Synecdoche, 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 grass, and again, all flesh shall see the salvation of God: so the soul doth often signify the whole man, as in Genesis 46. jacob went down into Egypt with 70. souls, and Acts 27, 37. and so in this place the whole man is denominated from the soul which is the principal part: and in the Psal. (Soul) is sometimes put for the man himself, but yet the Apostle useth rather the word [soul] then man, for these reasons, as namely first of all to teach us that the subjection he requireth, must be voluntary, not upon compulsion but willingly. Secondly, to show that inferiors not in substance only and body, but must be subject also even in their very souls, in such things as they may do with a good conscience, otherwise they ought to obey God rather than men. Thirdly, to declare that all mortal men without exception of any, (even as many as have souls) must yield their subjection to Rulers. Tim. Is not this last thing further confirmed by this universal particle [every soul?] Silas. It is so, for the meaning thereof is thus much, that all men of what condition, sex, or age soever (none exempted) must be subject. Therefore foolish and very false is that collection of Origen, that such as be utterly spiritual and do not follow the affections of the flesh, are not to live under Princes, because Paul wrote thus [Let every soul] not let every spirit, this is more subtle than sound, for none were more spiritual than Christ & his Apostles, and yet none were more subject than they; wherefore it is better to say with Chrysostome, that this universal particle [all] doth comprehend all without exception of any, and that this precept is given not to secular men only, but also to Priests and Monks, as Chrysostome saith, Whether he be an Apostle or Prophet, or Evangelist, or whatsoever he be, let him be subject, for this subjection (saith he) doth not overthrow religion. Hereunto acordeth Bernard, in an epistle of his to the Clergy of Rome, Epist. 42. Si omnis anima subyci debeat, quis eos excipiet ab hac universalitate? quisquis conatur clericos excipere, tentat decipere: yea Christ himself did not plead privilege against this precept, neither did grant exemption unto any. Tim. What use is to be made of this point, touching the generality of the persons who must be subject? Silas. It reproves divers sorts of persons: First the anabaptist who will not admit Christians either to bear Magistracy, or to be subject unto authority; as if it were fit for Insidels but not for the faithful to be subject to powers; under this pretence, that being Christ's sreemen they may not live in servitude, or be bound unto any: whereas Paul directeth this precept to the believing Romans, who were Christians by profession, whose spiritual freedom from sin, Satan, and damnation is not repugnant unto corporal subjection, due to civil Magistrates. There is nothing in the Gospel against this but rather much for it, that a man may be both a Christian and a subject, as well as a wife, a master, a servant and a child. The second kind here reproved, are certain irregular and exorbitant persons amongst ourselves, who though they be in judgement convicted, and cannot but confess that this precept is given to all Christians, and touching all powers, yet they make themselves a disperisation, and take liberty to do what they list, without all due regard to that which is by superiors commanded. Herein joining with Anabaptists and Libertines, that as touching their practice they strive to shake off from their necks the yoke (though not of supreme) yet of subordinate Governors, as if they were too good to obey some powers. The third kind is the Pope and his Clergy, who do not only plead for an exemption, but also do practise it with such manifest and gross wickedness, as that the Pope doth not only withdraw subjection from Emperors, but hath lifted up his throne, above the Throne of Emperors and Kings, whom he taketh upon him to set up and pull down at his pleasure, to dispose their kingdom, and despise, nay destroy their persons (upon imputation of heresy) and is not only not subject to them, but causeth them to bow down their necks under his feet, and most filthily to worship him by kissing them, under this pretext, that the soul is better than the body, and therefore spiritual Governors, which teach the soul, are to be preferred before temporal, whose charge it is to look to the body, and worldly things. It was the argument of Pope Baniface the eight, whereas in truth, it is not the fashion of Popes to preach the gospel, therewith they little trouble themselves; but to Lord it, and live in pomp and pleasure. And say, they did teach the word of God, yet as Kings (how great soever their dignity be) must subject their understandings and wills to be governed by the word which the ministers propound (for God's word must rule the highest Rulers,) so Ministers, though their function be very high and excellent, yet cannot free themselves from subjection unto civil Magistrates, because it is here imperatively commanded. Let every soul be subject: As the High-Priests were subjects, Aaron to Moses, Abiathar and Zadock to Solomon, and Romisn bishops to the first Christian emperors. Tim. What may be understood by the word [Subject?] Silas. This word imports as much as to be put under Subject, what it imports. another, or to be brought in order, and it insinuateth to them that are governed, that there is a certain order, orderly disposing between the ruler and the ruled, by consideration whereof, the inferior which is set under, must give place to the superior which is put above. This emphasis the learned observe in this word. As it is in nature Similitudes. Bees, Cranes, and Fishes, have one above them, under whose conduct they go forth to feed, and return from feeding: and among the Elementary bodies, the more heavier and more massy, are subject and put under the lighter and more subtle, the earth under the water, the water under the air, the air under the sky, the sky under the starry firmament, and that under the third heavens, which are the seat of the Angels. And as in human bodies, the other members, as hands, arms, and legs, etc. do by nature acknowledge the head as chief, and are subject unto it, so in policy or worldly estates, there is such an order settled, that some should be above to command, others beneath to obey, and that they which are placed as inferiors, should submitthemselues to such, as by rank and order are their superiors. Again, it is more significant to say (be subject) then if the Apostle should have said, obey, reverence, resist not, honour, etc. For subjection as a general word, compriseth all the rest as particulars under it, (namely) acknowledgement of their power, taking laws and coin from them, arming at their commandment; reverence, love, prayer, and thanksgiving for them; thankfulness in maintaining them, obedience in doing and suffering, all these appertain to subjection. Tim. What are we to understand by powers? Silas. By [pours] are meant here, not Ecclesiastical Governors, as Apostles, Evangelists, Doctors, Pastors, Powers. Teachers, but such as take tribute, and bear the sword, which Ministers are forbid to do, and civil rulers may do; and therefore the Papists err, which from this place would set up the pre-eminency of Pope and Bishops above politic Rulers (who by a Metonymy of the adjoint) are here named [powers,] because they are endowed with great power and might above other men, to suppress the wicked and defend the good. Also to show that they bear the Image of God, not in respect of his essence, but in respect of his power, and thence it is, that not jehovah, the Title of his Being; but Elohim the Title of his power, is attributed to the Magistrate, Psal. 82 1, 5. Observe also, that subjects may not examine by what way or mean Princes get their power, whether by right or wrong, for Paul knew that the Romans had by great force made themselves the Lords of the world, yet he will have the present powers obeyed. Lastly, Paul speaks not of the persons, but of the functions, which must be respected, be the governors good or bad. men's deformities cannot extinguish Gods ordinances; nor can divine functions be less honourable by human frailties: it is a gross malice or blindness not to distinguish the sins of the man, and the worthiness 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. Whosoever therefore resisteth the power, resisteth the ordinance of God, and they that resist, shall receive to themselves damnation. Tim. HOw doth our Apostle proceed? Silas. In these words, and the verses following, he rendereth sundry and weighty reasons why we ought to be subject 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 bad, but only God himself, whose ordinance we are bound to reverence, and be subject to it; but powers or magistrates are God's ordinance, therefore we must be subject to them. This is the first argument which may be thus further pressed and urged. It is a comely and an honest thing to submit ourselves unto that order which comes from God, who is not the author of any thing that is evil: therefore, seeing Magistracy is a thing which God hath set amongst men, it is a seemly and honest thing to submit ourselves unto 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 implieth, that there are sundry Solution. kinds of powers, and that they come all of God their first Author, because he saith in the plural number (the powers that be) are ordained of God, which proposition being universal, shows that the former exclusive proposition (no powers but of God) comprehends all, & is as much in effect, as if the Apostle had said all powers, both high, middle or low, Private or public, civil or The kinds of power. Ecclesiastical, or whatsoever powers it be, have God for the ordainer thereof. here let us observe for distinction sake, that from the very beginning of the creation, God gave unto man a threefold power. First, over himself, which is the rule of uncorrupt reason over our senses and appetite in the soul of man, and may be likened unto that government which the Master hath over his Scholars: 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 own counsel: and as Moses speaks Deut. 30, 19 He set before him life and death, good & evil. Man is not like a stone or block (which cannot move but from an external cause moving it) but hath in himself the beginning of motion, whereby he could by the power of his will, apply himself unto good or evil, to choose or refuse, till by abusing his free will, in not refusing to eat the forbidden fruit, he lost both it and himself. The second power given to man in his first creation, was over Beasts, and Fowls, and Fishes, according as it is written, Genes. 1, 26. Let him rule over the fishes of the Sea, etc. here unto acordeth that in the Psal. 8, 6, 7. 8. This was lost by Adam, but restored by Christ. The third kind of power was that which he gave to Mariti 〈◊〉 man over man: of this there be sundry sorts, the first of all was the power which the husband had given him over his wife, Gen. 2, 21. and 3, 16. The next unto this, was the power of the Parents over their Children, which Adam Patria 〈◊〉. and Eve exercised over Cain and Abel, and of the which the fifth Commandment speaks expressly. Also Paul, Eph. 6, 1, 2. Now as families did increase, there arose the power of masters over their servants, whereof Paul Ephe. 6, 5, 6, 7. Col. 4, 1. after this did spring up the power of the Magistrate over subjects, when the world was multiplied: this was established in Gen. 9, 5. which power being to be exercised not rashly by every man, (which would breed a confusion (whereof God is not the author) doth argue that it is appropriate to certain men whom God hath ordained to be Rulers over others: see Exod. 18, 21. and 20, 12. Deutero. 1, 15, 16, 17. and 16. 18. Now this public power of the Magistrate was either of one over a kingdom, called a Monarchy; or else of some chief and choice men for wisdom and goodness put over the rest, called an Aristocracy; or exercised by a multitude called a Democracy. In these several kinds of power and authority, howsoever the acquisition or assuming of it, be not always of God, as in Tyrants and usurpers, which by violence and force do intrude themselves into government without a due calling, after the example of Nimrod, and the first Roman Emperor's, and Richard the third in England; and though the abuse of the power being carried not after the will of God, but after the lust of man, and being used not for the weal, but to the hurt of the subject, be not of God but from Satan and wicked men: yet the very power itself considered alone, is certainly a divine ordinance erected & appointed of God for the common good of mankind; as riches and marriage be good though often they be ill gotten and ill used: therefore our Apostle not speaking of the person nor of the abuse, nor of the manner of getting the authority, but of the very thing it self, saith it is of God. This being generally true of all powers, yet is here especially meant of the political public power, as appear by that which is afterward said of the sword, and of tribute paying. Tim. But why doth God say in Osee, 8. 4. They have set up a king but not by me? Silas. This is spoken of jeroboam, who had the regimet over the ten tribes which were rend from Rehoboam: his rule is said not to be of God by some, because God only permitted it, and was not the effectual cause of it; which is false, as appear by the words of God himself, both before the division, 1. Kings 11, 31, 35, 36. and in the very time of the people's rebellion against Rehoboam, 1. Kin. 12, 15. All which prove, that the translation of the kingdom from Salomon's race unto jeroboam, was not only suffered but acted of God, as it was a judgement upon Solomon and his children: now every judgement being an act of justice, hath the nature of a good thing, and therefore hath being from God, not by permission only, but as his own action; yet jeroboam is said to be set up not by God in respect of some circumstances, and the manner of the fact; because the rebellion of the people against 〈◊〉 their rightful king, and their defection to jeroboam a vile intruder, without ask counsel of God, these things were not from God, but from their wicked and rebellious minds. Neither was it from God that jeroboam being king set up Idolatry, and swerved 〈◊〉 the revealed will of God in his government, to follow his beastly affections; yet the power itself which he exercised was God's ordinance; so was Cyrus his power over the Assyrians, and Alexander's over the Persians, and the Romans over the Grecians; the power was of God, though the getting of it by 〈◊〉 war proceeded from the Devil, and from their own ambitious, greedy and unsatiable lusts. Tim. Why then doth Peter say that powers be human Creatures or the Ordinances os men. 1 Peter 2. 13? Silas. This must not be taken causually, as if that men were the first inventors and finders out of civil government, but powers are named human ordinances, either subiectively, because that man is the subject by whom it is exercised; or obiectively, because human affairs are the only object, or the thing about which it is conversant. Lastly, also in respect of the end, because it is appointed, & doth serve for the great good of men. Moreover, howsoever divers forms of government be found out by man (as every King in his Kingdom, for necessity of his kingdom, may create new officers) yet the original institution of Rulers and Governors is from God, who hath ordained all sorts of Civil powers, john 10, 35. So then to conclude, those powers are from God, not as plagues, sickness, and other evils where with GOD scourges the wicked only in his fury, but as an wholesome order, tending to the benefit of good and bad, to reclaim the one from evil, and to retain the other in his goodness. Tim. What Use and profit are we to make of this point? Silas. First, an admonition to such as have any power Use. to use it rightly, seeing they both have it from God, and they must be countable to God how they use it. That which Paul says of Masters, must be applied unto all Magistrates, Col. 4, 1. They have a Master in heaven, & therefore must deal equally and justly. For power, being a thing which God hath ordained, it must needs therefore be bounded within the limits of reason, honesty and right; without the which, it may in no wise pass without offence to God the ordainer. Secondly, it puts subjects in mind, as to thank God for setting up such an order, so to be subject unto it in all quietness, even for that reverence and respect they bear to God the author of it. It cannot be but a thing exceeding pleasing unto God, when for his sake his ordinance is acknowledged, received, and regarded. Lastly, it rebukes such as will obey none but higher powers only, whereas subjection is here called for to all powers (which we do live under) because their institution proceedeth from God. Tim. What other reason doth our Apostle give, why we should be subject? Silas. His next reason is drawn (a turpi,) for it is a thing very unseemly and unhonest, to strive against God, and that which he ordains: therefore, it is very 2. Reason. filthy and uncomely to resist Magistrates, for they are How Magistrates may be resisted. God's ordinance. Now Magistrates may be resisted these three ways. First, by subtlety and craft, when by evil reports, and miss informations of servants and officers they are drawn to do against justice, as David did against Mephibosheth by the false accusation of Zhiba. This is the misery of Princes (as one saith) that they have neither eyes nor cares of their own, but are forced to see and hear by other, who abusing them by untruths, A good wary, & wise prince is oftentimes sold. carry them to wrong and oppression. Another was wont to say, that honest simple Princes are often sold by their own servants, who take Bribes to corrupt rheir Masters with lies: this is a cunning resistance; under pretence of pleasing and humouring, they do much wrong to Rulers and people both. Secondly, there is a resistance by disobedience or contumacy (for resisting is opposed unto subjection) when the lawful commandment of Rulers, is not with ready submission fulfilled, their good I awes and statutes about things lawful, be broken through contempt and negligence: this is a stubborn resistance. Thirdly, there is a mutinous resistance by seditious persons and rebels, which openly strive against authority, as Corah, Dathan, and Abiram did; or bear armour against them, as Absolen & English fugitives have done. Lastly, they do resist, which are as bellows by word or writing, to persuade others to Rebellion, as Parsons, Sanders, Cardinal Allen, & other Seminary Priests have done. At a word, all authors, abettors, counsellors, favo, rers, and consenters unto sedition and rebellion, or contempt of Rulers, be 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 feign of the Giants that raised up a mount to heaven, to pull down jupiter from thence; so all resisters of powers are fighters against God. The reason of this doctrine is, because they that strive against the order that God hath set up, strive against god the author of that order, and it is a sign that they would not have God reign over them that will not obey such Rulers as he hath appointed to be in his room & place. As Kings do take themselves to be abused, when their deputies are abused: so the abuse of God's vicegerents and Officers extends even to God himself, as it written of Corah and his accomplices, that they murmured not against Moses and Aaron, but against God, Numbers 16. And they have not cast off thee, but me (saith God unto Samuel, when the people refused him to be their Ruler, 1. Sam. 8, 7.) Howsoever men list to think otherwise of the matter, yet rulers being in God's stead set up at his own command, clothed with his name and power, it cannot be, but they which resist them in any degree, resist God himself in violating a divine order: yet let this be noted, that when rulers are oppressors subjects may (by honest means) preserve themselves from coming into their hands, as David did from Saul; and also make appellation from inferior rulers, abusing their places, to superior rulers, as Paul did to Caesar. Neither must we think disobedience to rulers in things that are unjust and impious, to be any resistance of power, when subjects are ready with patience to endure the punishment, though wrongfully inflicted, as Paul and Silas, and the other Apostles did, Acts 5, and 4. and 16. also the Martyrs in the Heathen emperors times, and in our Kingdom. Tim. To what Use are we to turn this doctrine? Silas. First, to settle our minds the better to submission of all kind of authority by this meditation, that we shall show ourselves thereby to be lovers and friends to God, and to his own order, and enemies unto confusion. Secondly, to condemn such of folly and madness, which withstand rulers in things lawful or indifferent. For this is all one, as if one should rise up against GOD, the creature against the Creator, the pot and the thing made against the potter & the maker, than which what can be more sottish and foolish? and yet this they do, which strive against mightier and better than themselves, which must needs in the end turn to their own ruin, as the Apostle reasons in the third place. Tim. What is the third reason why we must be subject? Reason. Silas. It is this, that they that resist, purchase to themselves damnation, that is, either eternal damnation in hell, or temporal punishment in this life; either from the hands of the Magistrate, or immediately from God himself, as it happened to Corah consumed with fire; to Dathan and Abiram, swallowed up by the earth; and to Absalon who was hanged by the hair of the head, & innumerable other traitors at home and abroad: unto all which, did befall an unhappy and fearful end: as in our Nation, even in our memory (as well as in former ages) very many of all sorts, have for their disloyalty & treasons, left their lives at Tower hill and Tyburn, being denied most of them the honour of burial, their bodies hanged up for the Birds of the air to feed on. It were to be wished these harms might be other men's warnings. In judging some, an admonition is given to all, De. 18. that the rest may hear and fear. If men would not believe the comminations of judgement by the word, yet their own experience and sense should convict them, and assure unto them such an evil end as others have, whose steps of disobedience they follow. Neither is it for the capital disloyalties only, but contempts of a lesser degree and nature, use to draw down vengeance from God and his lieutenants by imprisonment, banishment, pecuniary mulcts, according unto the quality of the crime. Wherefore, let men fear God and the King, and Take heed my son, thou do not join with the seditious, for his ruin cometh suddenly, and who knoweth when? Prou. 24, 21, 22. DIAL. III. Verses 3, 4. For Princes are not to be feared for good works, but for evil. Wilt thou then be without fear of the power? Do well, so shalt thou have 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 persuade subjection 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 evil, or to restrain wickedness. Secondly, for the praise of wel-dooers, or to cherish and protect virtuous and obedient subjects. Because he had threatened judgement to such as disobey, he therefore first beginneth with the former end, and then proceeds unto the latter, which he amplifieth being of more weight than the other, whereunto he returneth in the end of the fourth verse. Tim. Expound the words, and tell us what is meant by Rulers, and by good and evil works? Silas. Rulers or Princes, and chief Leaders Archontes, is the same with powers, which name is given to Magistrates to denote their might; and this of Princes to signify their pre-eminence and excellency above others which are under them: and as before he meant all high, low, middle, private, and public, so here like wise by good and evil works, are understood not works which be such Theologically, (as a Divine would speak of works, who calleth them good, which being commanded of God, are done in the faith of Christ's name, unto God's glory: and them evil which come not of Faith, or be forbidden in the Law.) But civilly good or evil, that is, virtuous or vicious actions, as be enjoined or prohited by the good Laws of that kingdom or City where we live. Works done according, or against human Laws, either natural and common to all, or national and positive, be here named good and evil works. Tim. How become Rulers a terror & fear to evil works? Silas. In respect of punishment, whereof there be divers kinds; first in words, rebukes, or threatenings. Secondly, in deeds, as stocks, imprisonment, banishment, pecuniary mulcts; and corporal pains, as whipping, loss of members and limb, of good and life: all which be painful and dreadful, striking a terror both into good men to hold them in the course of obedience, and into evil men to draw them from disobedience. Tim. But how? can any fear be to (works) either good or evil? Silas. True, evil works do not fear, but by reason of evil works men are caused to fear, or terror belongs to men which do evil: works (by a metonymy) are here put for the workers, or doers of them. Tim. What doctrines do arise from the words thus opened? Silas. First, that such as live well and obediently to good laws, need not to be afraid of Magistrates, or of his punishments threatened by laws. The truth is, good men must still fear Governors and laws with a reverent fear such as children have towards their parents, Prover. 24, 21. Rom. 12, 7. But a perplexed and servile terror pertaineth not to them; this is the benefit of their obedience to good laws, to enfree their minds from such a fear as malefactors have, whose fear is a continual tormentor: and to make Rulers not terrible, but amiable to them; yet fear of punishment is not profitable for them. Secondly, we learn that if vile persons be punished for their disobedience and disorder, they have cause to blame themselves and their ill doings, but may not accuse the Ruler of the harms which they suffer: for all men by light of nature do know, that to evil deeds, evil and pain is due, and that society of men could not continue where rewards be not given after men's deserts. Therefore if they run into known crimes, and have demerited punishment for disobedient resisting Rulers, they must thank themselves, and acquit the Ruler who doth but that which is equal and just, to maintain laws and public peace, and to bridle the enemies thereof. Thirdly, hence Magistrates may learn the bounds of their power, which is not indifferently to terrify all good and evil, or to wink at offenders, and afflict well-doers. For this is the abuse of power, and they which do thus shall purchase judgement to themselves, from the hand of supreme power, who is terrible even to earthly powers if they abuse their office by beating the just, or bearing with the unjust. For it is equally abomination unto God to condemn an innocent, or to absolve and justify the wicked, to whom the Ruler must be terrible. Hence it follows, that since Rulers must suppress evil doers, they must be men of courage, because evil men with their malice have both might and friends oftentimes. Hence they are called oppressors, Psalm 72. 3. and job 29, 17. Also that in Rulers there is required diligence in searching, and judgement in discerning of men's persons and causes which come before them, to be able to know who do well according to right and law, and who do ill contrary to equity and honesty, and what penalties belong to several offences, which are brought to their hearing and examination. Tim. But if the Rulers be fearful and breed terror, will Doubt. not this cause them to be hated and abhorred? for men hate whom they fear, and what is such an enemy to virtue as fear, or such a spur to wickedness? Silas. The Apostle meeteth with this exception, and Solution. giveth a good remedy to expel terror of Rulers out of all men's minds, namely a study and care of doing such works as are agreeable to good laws established: such shall be so far off from terror, or expecting punishment from Rulers, as contrarily they shall receive praise from them. Tim. What is here to be understood by praises? Silas. Even all that good which from Magistrates is due unto honest subjects, for that is called [good] in the next verse, which is here called praise; also praise being opposed to terror and revenge, shows that under it is comprehended freedom from condemnation and punishment, absolution from crimes falsely objected, approbation of their obedience, with some public reward and recompense, for their encouragement, and for exciting others to duty: moreover defence and protection, quiet possession of life, goods, estate: and finally praise and commendation; all this is contained under praise, and is the fruit of subjection. Tim. But it often happens that obedient good subjects do miss of all these, and meet with the quite contrary? Silas. That is a fault not in the powers, but in the persons which abuse the power: again, Paul sets down not always what is done by Rulers, but what should be done. Lastly, if well doers miss praise from men, they are sure to have it from God: and evil Rulers when they do not praise good men causally, by giving them their due commendations, yet they do it occasionly, whilst by punishing good men unjustly, they minister occasion to them, to show forth their patience to their praise and glory. Power to hurt is given to devils and wicked men, that the patience of good men may be proved to their praise. Tim. What is our lesson from hence? Silas. That praise and all good is due from the Magistrate unto such as do well; the reason hereof, is that which follows in verse 4. The Magistrate is the minister of God to them that do well, that is, he serveth God by commanding good, and forbidding evil things, touching faith and manners. Tim. Of what [good] doth the Apostle speak? Sil. Both natural good for the preservation of life to themselves and others, and moral good to keep men from vice & in the exercise of virtue, and civil good by maintaining their estate and liberty; and spiritual good by making laws for religion, & against idolatry, by upholding preaching and preachers, & the right use of Sacraments, maintaining schools, & universities, with professors: for religion is our chief good, the care wheroflies on the powers civil who be the preservers of both the Tables of the Law, whereof is a precept, Deut. 17, 18, 19 Tim. In what sense is the magistrate called the minister of God? Silas. First, because they are ordained of God. Secondly, set over us by God. Thirdly, they are Gods in earth, to exercise his judgements. Fourthly, in God's behalf, in his stead, in his name, and by his power and authority, they reward the righteous, and punish the evil, as well concerning Religion as justice: as the Kings of juda did defend public peace and honesty, discipline and good order, so as God may be served, and the tranquility of the State preserved. Tim. But wherein do Pastors differ from Magistrates, for they are also called God's Ministers? Silas. They have only one beginning (to wit) God; and one end, the good of the people: but they differ in the object, which, is the soul and divine things for the Preacher, but body and goods for the ruler: and in the means which be external, force in the Ruler; but instructions, and exhortations, and ecclesiastical discipline in the Preacher. Tim. What Use of this instruction, that rulers are appointed for the praise and great good of the people? Silas. It is a great spur to subjection, to hear that such as do well, shall receive praise, and so much good: for all men do desire good things, and covet to be well spoken of. Secondly, it reproves such Rulers as look to their own private ends, and not to the public good; such as waste the common treasure, spoil and waste the subjects, neglect the observation of good Laws, & the encouragement of virtuously disposed persons, giving heart by remission and connivence to the evil, and disheartening the good. Thirdly, it admonisheth all rulers, with all care and conscience to answer their high authority; as they are Gods Ministers, so to do Gods will, and to approve their doings to God, to seek his honour in their office, remembering that to him they must render account, and above all to uphold the purity of doctrine and divine worship, after the examples of joshua, David, josiah, jehosaphat, Ezekiah, and other godly Emperors and Kings. Lastly, it must provoke us to the greater reverence towards them, being God's officers and Vicegerents: in respecting, loving, obeying them for God's sake we must declare our reverence, love, and obedience to God himself. DIAL. FOUR Verse 4. But if thou do that which is evil, be afraid: for he beareth not the sword in vain, for he is the Minister of God to take vengeance on him that doth evil. Tim. WHat is contained in these words? Silas. The second and latter end or use for which Rulers were appointed of God, (for the punishment of evil doers) as Peter styleth it, 1. Pet. 2, 13. From whence the Apostle argueth thus to confirm the principal matter in hand touching subjection: We ought willingly (not for fear only) be subject to them which are helpful to all mankind. This proposition is not expressed, but understood. But Powers or rulers are beneficial to mankind, not only for praising and defending the good, but for bridling and punishing the evil, verse 3, and 4. Therefore, not for fear of wrath only, but for conscience sake we ought to obey them, verse 5. for it is against conscience to resist & grieve such benefactors as governors be. The proof of the assumption or minor is, because to powers is given authority to bear and use the sword, both for protecting the innocent by lawful wars, and revenging the malefactor by corporal pains, and death if need be. This power was granted to man, Genes. 9, 5. And afterwards oftentimes confirmed in Exodus and Deuteronomie. Tim. Come to the words and interpret them. Silas. By doing evil is meant, trespasses and crimes committed against positive and politic laws. For there are many evil deeds sorbiden in God's law, which Magistrates can take no knowledge of, or cannot call unto an account to punish, as evil thoughts, and many totten words and vain actions; therefore criminal and capital faults be meant. They which be guilty of such, may well be afraid of powers, for they have power to strike for such deeds. Tim. What is our lesson from hence? Silas. That innocent persons are dreadless and bold, but breakers of God's Law do go and live in continual terror, as thieves, murderers, traitors, dare not look out. The reason is, because innocency is as a bulwark and fortress to the good, and the Laws also & powers are for their safeguard; whereas the guilt of an evil conscience, is as a tormentor to the evil doer, who knoweth powers and laws to be ordained for scourging and curbing them. Hence it is, that the wicked and disobedient livers do fear and fly, and hide their heads, and seek the darkness to cover them, as Cain did & as with us Felons and Malefactors do; when guiltless persons are fearless and confident, and shun not the light, because they have not done evil against laws. The three servants of God, being convented before the King, and sore threatened, said; O King we are not afraid to answer thee, Dan. 3, 16. john and Peter (Acts 4, 13.) being brought before the Rulers, so stoutly answered (out of the goodness of their cause and conscience) as the Elders and Priests admired to see unlettered men so bold; whereas evil 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 serves to be a notable spur to subjection, to cause us to walk obediently towards Rulers in all ready subjection to Laws and orders well established for public good, that we may enjoy that freedom from perplexed & slavish fear, which as a Ghost or fiend doth follow evil doers, to disquiet and vex them, living in continual fear and dread of the sword, and severity of justice. Tim. What is meant here by the [Sword,] and in what sense is it said not to be [born in vain?] Sias. This is not spoken of an ecclesiastical or spiritual sword, which is by the hands of God himself put into the hands of Church officers, whereof Paul entreated before, Chap. 12. verse 7, 8. here he speaks of civil officers, to whom custom and tribute are paid; and therefore this must be understood of a material sword, by which he meaneth (Mctonymically) the right & power of drawing the sword for good subjects against evil ones, and (Synecdochically) armour and weapons of all kinds, together with all coactive and coercitive power whatsoever, is to be exercised for the safety of the body politic, and the suppression of all enemies thereof, either domestical and intestine, or foreign. In the term of bearing the sword, he hath respect without all question, unto the custom of Princes and great Rulers, who as Ensigns of their authority, and for the moving terror in the minds of rebellious ones, use to have scourges or rods, Axes and sword, carried before them by Sergeants and officers. This sword is said not to be [borne in vain] in two senses. First, he 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 himself by violence, nor cometh it to him by fortune or chance, but it is put into his hands by divine ordinance, to be wielded and used not blindly, according to his own private lust, but by reason and public Laws: the latter sense aimeth at the uses and ends of the civil sword, which be three. One for the protection of the good: secondly, for suppression of evil: thirdly, for execution of justice. Tim. What Doctrines from these words thus opened? Silas. Two: First, the power and use of the sword doth belong, yea it is proper to the civil Magistrate to whom it granted of God (and not to the Minister of the word) to be as it were the very sinews and strength of his authority. A Minister may wear, but not bear a sword. Peter may show 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] shows that the sword in the Minister's hand is taken and usurped. It is not put there and given of God, and therefore without their peril, yea, without peril of perishing, cannot be assumed of them. For all this, and notwithstanding Christ have in Lu. 22, 25. plainly distinguished between civil and ecclesiastical power, as touching external rule and regiment, saying (but you not so,) that is, shall not use such manner of Titles and Regiments as Kings do; yet the Pope and his Prelates intrude upon this right of civil Rulers, & challenge to themselves the power of both swords, yea and execute temporal jurisdiction, as well as spiritual. On the other side, the anabaptists offend in the other extreme, denying unto Christian Rulers all power & use of the sword. Wherein they cross the manifest Scripture, and also what lieth in them overthrow human policy, and so deserve punishment, as violaters and disturbers of God's order, and man's society, by denying such a necessary help, as without which, any good laws cannot be made nor executed, neither in peace nor war; the evil docr cannot be restrained, nor the obedient subject and Citizen maintained without the sword. Tim. What then is the second doctrine from these words? Silas. Such as have the power of the sword, they must not have it in vain, and for nothing; they are bound to make use of it, and to convert it to the right ends for which God did ordain and give it. Whereof one reason is, that it is the will of God that it should not be borne idly, being suffered to rust in the sheath. Secondly, it standeth with the office of the Ruler, upon occasion to draw it out on God's behalf, & in his stead (whose ministers and servants they be) to take vengeance and punishment on such as do offend: so as not to use it, is to frustrate God's institution, and to do against their own duty. The Church, the Families, the Schools, have their swords to fight withal: the Church hath the word of God, that two edged sword, Heb, 4, 12. The sword of the Spirit, Ephe. 6, 17. The chastising rod is in stead of a sword unto the Father, and Schoolmaster. As all these are bound to make a right use of the sword, by right Censures and corrections, without connivence or cruelty; & if they should by remiss or slack use of their power, suffer sin and vices to grow and increase in church, house or school, they should deserve blame, and were worthy themselves 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 blameworthy, if he be careless and will not, or fearful and dare not convert his power of punishing, to the hindrance of enormities in the Commonwealth. For by impunity sin will wax impudent and fruitful. It will boldly spread itself in all places where it is not checked & controlled, like a shameless Strumpet; and it will fall out in the reckoning, that Rulers will be found culpable and guilty of such crimes, as by his softness and sufferance be committed. For with God it is much one, whether one be a doer of evil, or no hinderer, and so a consenter and a fosterer. On the otherside, by the diligent and conscionable use of the sword, not only the Ruler is discharged, but there is a terror stricken into the hearts of evil men, which stays them from running headlong to vice, as Solomon saith, The blueness of the wound driveth out evil. And Deut. 18. Crimes must be punished by the judge, that the rest may fear and do no such evil. Also 1 Tim. 5, 24. scandalous Ministers must be openly rebuked, that others may be terrified: so as there is a double benefit comes by correcting vices, according to their quality. One, the reformation of the offender, as the these on the Cross was reclaimed by his pain: 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 humours, the garden by weeding, the flock by taring scabbed sheep be kept sound, clean & heathfull: so the commonwealth is purged of much evil, and preserved from infection of vices by severe punishments. To these we may add a third commodity of the sword, that (as Chrysostome saith) it makes the ways of virtue easy, when to the virtuous life of the Ruler there is added the impulsion and force of laws well executed. This brought many Donatists from that wicked sect to embrace the Catholic truth, whereupon Augustine corrected his error, touching the not punishing of heretics. Lastly, in that they are entitled the Ministers of God: let this help to nourish reverence towards them, to have them in good reputation for the Lords sake, 1. Pet. 2, 13. Secondly, let it assure Rulers they shall not lack God's assistance and protection, see joshua 1, 5, 6, 7. If kings will maintain their judges, Sheriffs, justices, and these do bear out their under-officers doing but their duties, yea to the punishing of such as resist or make reskues: How can it be that God should cast off the care and defence of his Ministers and servants, executing but his judgements? he will certainly be a shield and a bucklet to such shields of the earth (so the Psalmist calls Rulers) as be found upright and valiant. DIAL. V. Verses 5, 6, 7. Wherefore ye must be subject not only for wrath, but for conscience sake. For this cause ye pay also tribute, for they are Gods ministers, applying themselves for the same thing: give to all men therefore their duty, etc. Tim. WHat be the contents of this text? Silas. It containeth a conclusion of the former exhortation touching subjection unto Magistrates, wherein we are to observe these three things: First, a repetition of two main arguments, the former (à metu poenae) because of wrath. The second (à metu Dei) for conscience sake, that is, lest we hurt our conscience by offending God who sets Rulers over us and commands us to obey them. The second part is an addition of two new arguments, first from necessity, (ye must be subject,) the second from cquity (render to every man his due,) this is regula aequitatis & juris.) The third and last member of the text is an enumeration of the parts of subjection, which be these four, 1. fear, 2. honour, 3. tribute, 4. custom. Of the last two, there are two reasons yielded in the text, why they ought to be paid, fust (à testimonio) because they be secret witnesses of subjection (for, this cause ye pay tribute.) Secondly, (ab honesto) because it is an honest thing to give recompense to the Magistrate for his labour and pains (applying themselves to this purpose.) Tim. Let us proceed to the words, and tell us what is here meant by [wrath,] and for conscience sake?] Silas. Wrath signifies that punishment or revenge mentioned verse 4. because it proceeds from the wrath or anger both of God and the Magistrate, which because men can no otherwise avoid then by subjection, therefore here is the necessity of subjection. But especially [for conscience sake,] which words have sundry interpretations all true, but not all fit to the text: Some by conscience understand the light of natural reason, which teacheth us to reder every man his due, as Liranus. Or the conscience of such sins as disobedient persons may fall into, through their disobedience, as Tolet thinketh. Or the conscience of other men, that it be not hurt by example of our obstinacy against Rulers, as Erasmus. Or the conscience of such benefits as we receive by the means of Rulers, whereof in verse 4. Or thus, it is against conscience to resist such Benefactors as protect the good, and punish the evil doer, as Chrysostome. Or the prick that doth 〈◊〉 the conscience of rebellious persons. Now there be two things which do (like furies) sting the conscience of such: First, the contempt of the good ordinance of God. Secondly, ingratitude towards Rulerss which made all mankind beholden to them. Thus Peter Martyr: but Master Beza and Piscator do interpret it, De metu Dei & conscientia praecepti, because God hath ordained Rulers and commanded subjection, therefore we cannot with a good conscience despise or resist them. Albeit I would not willingly cast off any of these interpretations, yet for divers circumstances of the text, I do rather incline to that of Chrysostom, and this last of Master Beza, as the rightest and fittest, because he had spoken of God's ordinance, and the good use of Rulers, in regard whereof, there is conscience to be made of subjection to the Magistrate. Tim. Let us now hear what Doctrines arise from the words thus opened? Silas. That to give subjection to Rulers is no indifferent thing to be done at our pleasure, as a thing at our own election: we are bound to be subject, as either we will escape punishment, or keep our conscience unto Godward unspotted. If we be not subject, we incur God's wrath, we make shipwreck of a good conscience, two of the greatest evils, and therefore we must needs be subject, by which means, we shall enjoy God's favour, and the peace of a good conscience, which are two of the chiefest good things. Secondly, were we sure to avoid both the wrath of God, and the punishment of the rulers, yet we ought to be subject unto them, that we may preserve an uncorrupt conscience, which is a far greater benefit then to avoid corporal pain. Thirdly, our external obedience is not sufficient, unless it be joined with subjection of conscience: not to speak evil with our tongues, nor with our hands to resist the Magistrate, is then a Christian action, when in our conscience we reverence rulers. As this reproves such people that are subject not in singleness of heart, but with eye-subiection, so it exhorts us in performing subjection, not to set our members awork only, but to do our duty to superiors of conscience to God; otherwise there may be fruit of our subjection unto Rulers, but none to ourselves before God. Tim. But may it be rightly collected from this text, that the Doubt. Laws of men do as truly, absolutely, and 〈◊〉 bind our conscience, as do the Laws of God? Silas. No verily: this is the prerogative of God, that Solution. he is alone the Lawgiver to the conscience jam. 2. There is one Lawgiver, even God. God alone is the Lord of the Conscience, 1. for he made it, 2. he governs it, 3. & he alone is able to save or destroy it, for breach of his laws: and therefore his laws have absolute and proper power to bind the conscience of such as break them, to sin and damnation. Whereas men's Laws do bind our conscience, it is not through any power of themselves, but by virtue of God's Law, commanding us to be subject unto them; and of the things commanded, being agreeable to divine Laws. Secondly, if men's Laws should properly bind (as they be man's) than the Midwives 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 james, and john, had not given a sound answer unto 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 study human Laws, as divine, which were an absurd thing: also then human Laws should be as perfect as divine, whereunto as nothing is to be added, so nothing is to be taken therefrom. Lastly, there being no Tribunal seat, saving that of God in heaven, higher and greater than that Tribunal which is set up in our conscience on earth: If the Law of man (as it is of man) could bind the Conscience, than it would follow, that inferior power might prescribe and overrule the superior. These things serve to discover the intolerable pride of that man of sin, the Pope of Rome, challenging to himself that which is peculiar unto God, even a Sovereign rule over the conscience, which he will have as much obliged unto his Ecclesiastical Laws, as unto God's moral Precepts, so as men shall sin mortally, & become worthy of eternal death, if they break any Papal constitution, even therefore because they be his constitutions. Thus Pererius the jesuit affirms: but Bellarmine in his Chapter de pontifice goeth yet further, that if the Pope should commend for virtues such things as are vices, men are as much bound in conscience to obey them, as if they were lawful things commanded of God: and no marvel, seeing they ascribe unto the Pope omnipotency, and acknowledge him to be a God. But what is this, but to fulfil the prophesy of Antichrist by Saint Paul, 2 Thes. 2, 2. to sit in the Temple of God, as God; & to lift up himself above all that is called God? For the Conscience is God's Temple, and subject unto none but to God, according to that, Give unto God the things that are Gods, Mat. 22. Tim. But do not the Laws of man bind the conscience in Doubt. any respect? Or if they do, how, or in what respects? Silas. Yea, we are in Conscience bound to obey human Solution. Laws, or else 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, than Rulers and Laws do in some sort bind our conscience. Again, this Commandment [be subject unto higher powers] cannot be broken with a good Conscience. Therefore we are in conscience bound to do such things as are enjoined us by rulers, with this condition, that the thing enjoined be not contrary to common honesty, equity, reason, and religion. For further explanation of this point, observe that the Law of civil Magistrates, do forbid and require sometimes the selfsame thing that God's Law doth forbid and require; as Usury, drunkenness, perjury, theft, murder: and then we obey not in respect of men, but for divine precept sake, the things commanded being such as we cannot but embrace, unless we would wound our Conscience: but if the things enjoined, be indifferent of a middle Nature, neither prohibited by God's Law, nor exacted, yet than we are to obey in Conscience, not of the things themselves, but first of the general precept, Honour the King, submit yourselves to Principalities, be subject to powers, etc. See condly, in respect of the end which the ruler propounds unto himself, and that is external peace, order, comeliness, honesty, which being morally good things, we are therefore in Conscience bound not to violate them. Thirdly, in regard of certain accidents which do acompany the breach of human laws, as disloyalty, contempt of Rulers, scandal to our neighbours; which being things morally evil, therefore when any of them do issue for our neglect of civil Laws, than the conscience is hurt and sin is committed, though the things whereon the Laws were made, be but indifferent. Finally, if human laws be such, as do determine of circumstances, which be means the better to maintain & observe Gods moral Law, as touching time and place of divine worship, and concerning the not wearing of Dags, Swords, Guns, to avoid murder; or moderation in meats, drinks, apparel, etc. to avoid intemperancy: in these things, it behooves us to make Conscience that we do not offend, because God himself hath bound us to the exercise of all means and helps, whereby any virtue may be exercised, or any Vice eschewed. Tim. Proceed to the next verse, [For this cause ye pay tribute,] and tell us what is meant by these words? Silas. Now Paul reasoneth from their own testimony, as if he should say, in that you pay tribute, in this you witness, that you do owe subjection to Rulers, even (for this cause) that you may avoid wrath, and keep a good conscience. By Tribute, is meant such payments as the people contributed to their Rulers, and were brought into the King's Exchequer (as one would say, for commodities exported or imported) thence called, Phoros apo tou phérein, or prosphérein. Tribute herein differs from customs, which are imposts and payments, either paid by the poll, man by man, or according to men's several substances, immovables, things, lands, or movables, as Merchandise. Note further, that he saith not [ye give] 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 seventh verse, Render to every man his duty. And whereas our Apostle, writing to all believing Romans (whereof some were Ministers, some were people) and universally saith to them all, ye pay Tribute: This showeth, that no persons Ecclesiastical or Civil, be exempted from this part of subjection of paying Tribute, unless where there is immunity granted by the bounty of the King. Tim. What is our doctrine from this sixth verse? Doctrine. Silas. That it is a duty by God himself laid upon all sorts of subjects, willingly to pay usual customs and tributes unto their Princes. The Reasons of this duty be Reasons. these. First, to testify and declare our subjection toward powers, that we acknowledge them to be our lawful Governors, and that we have them in singular account, as men set over us by God, for whose sake we pay them tribute, subsidies, and customs. Secondly, to maintain and uphold the public charge that Princes are put to, about the public tranquillity. Whence it is, that by Ulpian, tributes are termed neruireipublica, for that no more a body can be preserved without sinews, than a Commonwealth without tribute. Now reason would, that every man should be burdened about the upholding of that, wherein every man hath an interest & public charge to be defrayed by public purse, every man his share according to his means; many hands will make light labour. Thirdly, tributes are to be paid as a recompense unto Maistrates for their great pains, for they must apply themselves (as the text saith, verse 6.) to this purpose, that is, with all their study, care, and might they must serve to take vengeance on the evil, and to recompense the good, to use the sword for making of laws, for maintenance of peace, execution of justice, and waging of wars: these be matters of great weight, charge, and difficulty, of much pain and peril, which made the Emperor Maximilian to know that the life of a Rustic is to be preferred before the life of a Ruler, who is a servant to all, to watch when other men sleep, to travail abroad when other men stay at home, to purchase other men's ease and safety with their own disquiet and danger. Which made a certain wise man to say, that if a Crown lay on the ground, he would not stoop to take it up, it had so many cares annexed to it. In respect whereof, Queen Elizabeth spoke it openly in the Parliament house, that she had rather be a milk-woman then a Queen, were it not more for her subjects sake then her own. And of a certain Roman we read that long aspiring to be Emperor, he was not so forward to have it, as feeling the burden he was willing to cast it off, yea moaned and complained of the burden of it, that it was heavy. If this matter were thoroughly considered, it may restrain many men from aspiring to places of govern meant, which are joined with so many and so great encumbrances and troubles, if their duty be thoroughly done: also it would prevail with subjects to encourage them without grudging and murmuring, willingly, yea cheerfully to bring in all such payments which are reasonable and necessarily imposed upon them for the public good, or for the sustentation of public persons: Such as are compelled to pay, do hereby deserve rebuke. Withal hereby are reproved our Romanists which both (de facto & iure) exempt the persons of the Clergy in criminal causes from civil trials, and their goods from civil payments, according to a decree of Boniface the 8. and the corrupt 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 every soul to be subject, v. 1. and tribute is a part of subjection, verse 6. Secondly, to the example of Christ & his Apostles, who paid polle money, Mat. 17. Thirdly, to the law of reason and nature, which teacheth that members of a commonwealth and such as partake of the benefit of Governors, should in common maintain governemnt, it being unreasonable that when others are burdened, Ministers should be eased, having money, lands, and possessions aswell as others, (always excepting such immunities as they enjoy lawfully,) and some where in that proportion, as were they exempted, Princes should lose the third part of their kingdom, as now in Spain, and was sometime in England. Tim. What is signified by [fear] and [honour?] Silas. Not fear after a crime committed, which is of an evil conscience, but an awe to offend and do a fault, which is of a religious heart, bearing reverence to God's order, and careful to observe good laws without giving offence. Honour is the testification of inward fear by outward signs, as veiling the cap, bowing the knee, rising up because of their place and dignity, keeping silence before them, speaking well of that they do well, covering their infirmities, not as Cham blazoning the faults of Rulers; coming to them upon command, answering them with good reverence and meekness, attributing to them their due titles. etc. All which belongs to the honour of our superiors may be brought to these few heads, 1. love to their office and God's ordinance in it, 2. reverence of their dignity and power, 3. thankfulness for their care & labour, and the benefits which come thereby to all. 4. charity in construing well their actions, interpreting doubtful things to the best part, 5. prayer for God's assistance & protection, 6. obedience to lawful commandments, 7. patience in suffering even unjust punishment, without resistance. DIAL. VI Verses 8, 9, 10. Owe nothing to any man but to love one another, for he that loveth another hath fulfilled the law. For this, thou shalt not commit adultory, etc. Tim. HOw doth the Apostle proceed? and what agreement hath this with the former? Silas. This is the second general part of this Chapter containing an exhortation to mutual love. It hath this coherence with the former matter, wherein having exhorted to render Magistrates their due particularly, he now generally persuades all Christians to pay unto all sorts of men whatsoever they owe them, not ceasing till they be quit from all debts: by which occasion he stirreth us up to pay the debt of charity; for if all debts must be paid, then must charity be exercised, because that is a debt, and profitable for us to the keeping of the law; which he proveth 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, etc. but love enableth us to the keeping of these precepts, therefore is love the fulfilling of the law: the assumption and conclusion of this argument are in the tenth verse. The second reason is, love doth none evil, therefore it is the keeping of the law. Of these 2. reasons the former is drawn from a profitable effect of love, & the latter from removing of the contrary effect. Tim. What is the doctrine we learn from the first words of the text, [Owe nothing, & c?] Silas. That it doth behove every Christian to have an honest care for the payment of his debts of all kinds both civil and moral. This proposition needs explanation, confirmation, and application: I explain it thus: it is a part of every wise man so to live if it be possible, as he may free himself from all pecuniary debts: First, that he may not be obnoxious to others, and the less be his own man. Secondly, the more a man's debt is, so the less is his substance. Thirdly, debt is a disquiet unto an honest mind, and hath some appearance of discredit. Some, by debt hurt their name, their profession, and their posterity. The best means to avoid debts are these. First, frugality and moderation in expenses, ever keeping under, rather 〈◊〉 at any time going above our degree and ability. For whereas divers there be, who go over shoes and Boots, yea and over ears too in debt; that falls out by over-eating and drinking, or by over building, or by over purchasing, or over clothing themselves & theirs. Secondly, wariness in contracts and bargains. Thirdly, by avoiding rash suretyship, when we know neither the men, nor their estate for whom we become pledges. In this there is much folly, and oftentimes the end thereof is beggary, as Solomon in many places teacheth; so doth debts which cometh by gaming, and riotous living. Fourthly, by eschewing to take money upon Usury; 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 we are charged by the Apostle, to make due and timely satisfaction. Tim. But what if my neighbour will forgive 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 never demanded, yet art thou bound to pay, if thou be not forgiven and quite discharged. If thy debt be so great, and thyself so poor as thou be'st not able, then after the counsel of the holy Ghost in the Prou. Chap. 6. verse 3. Go humble thyself, etc. purpose restitution, promise to pay it when thou shalt be able: and if the Creditor be dead, and the debt small, and no order left to exact it, yet remember, that there is as good right to a penny, as to a pound, and what cannot be rendered to the creditor, pay it to his children, or the next of his Kindred, or in defect of such to the poor; for a Christians care must be, not to owe any thing to any man. Tim. By what Reasons may this duty be confirmed and urged? Silas. The lesser light of nature, teacheth us to give unto every man that which is his own. Secondly, the greater light of the word, instructs us to deal justly, and it is a main part of justice commutative to pay debts. Thirdly by paying of debts we shall please God, & find him ready further to bless us. See the example of the Widow, 2 Kings 4, 1, 2, 3. Fourthly, by this means we preserve our credit with men, and the peace of our conscience with God, and escape the danger of Laws human, and divine justice. Whereas on the contrary, by living in debt carelessly, we offend God whose Law we break, we wound our Conscience by injustice, we hurt our own estimation, and slander our profession, causing men to speak hardly, not only of ourselves, but of the Gospel for our sakes. Lastly, we also incur the penalty of the Law (to wit) imprisonment, and the paincs of eternal death (to wit) hellish torment for our unrighteousness, 1 Cor. 6, 9 Tim. What use are we to make of this instruction? Silas. First, it serveth for reproof of such as run in debt by borrowing, and do not mean to restore. Secondly, Use. of such as in payment of debts are partial, satisfying some, and not others, when as they have wherewith to satisfy all. This is the case of many Bankrupts, which break, that they may escape by paying by quarters or halves. Thirdly, of such as do pay, but it is grudgingly, driving their Creditors to recover by Law, what was lent them in love. All these are worse than Pagans or jews. For the Heathen Romans so aborted loose debtor, as they made a Law to cut them in pieces, and to satisfy every Creditor with a quarter. Whereunto the Gospel alludeth, in allotting punishment to the unfaithful Steward, Math. 24, 51. The jews though somewhat milder, yet severe enough against wretchles debtor, who by their Law must be sold, and themselves, their wives and children, become slaves, to satisfy their Creditors, 1 Kings 4, 1. Secondly, here is an exhortation unto all persons, as tender either Conscience or credit, and regard either God or man, either present or future hurt, to be willing and ready, according to their means and power, to answer unto every man that they owe them, even to the utmost farthing, yea, although it cannot be done but to their own impoverishing; considering two things especially, 1. that a little with righteousness, is better then much with iniquity 2, and what happened to the widow that was careful to pay her debts, her Oil (by God's Blessing) was increased, till she had enough for the Creditor, and a remnant and remainder for herself and children to live on, 2 Kings 4, 7. Howbeit let this be done not for reputation to keep credit, or for profit sake, that ye may be trusted again: but of conscieace and obedience to that God which hath said, owe nothing to any man, that you may be sure to be comforted & blessed in your deeds, as the Apostle james speaketh in another case, james 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 natural and moral, even whensoever there is any obligation or bond, either of nature, as between Father and children, Husband and wife; or of religion, as between all other inferiors and superiors, whether Magistrates or Ministers, etc. all these are debtor one to another. What Paul saith of himself, Rom. 1, 14. I am a debtor to you Romans, etc. is true of all Superiors. And what he affirmeth of Philemon 19 verse, Thou owest thyself, etc. belongs to all inferiors in some sort. This consideration that mutual duties are so many, debts should much provoke us unto serious performance. What man is there, that hath but common honesty, but will take care of his debts to pay them, and till the Book be crossed, & the bills canceled, will give himself no quiet? Now, if we take not to heart our mutual duties to do them because they be debts, what may this argue, but that we are worse than honest civil men, having lost both the shame of the World, and also the reverence of Almighty GOD? Tim. What other debt is there yet behind for Christians to look unto? Silas. The debt of love: for when the Apostle saith, [Owe nothing unto any but love,] it strongly implies that love is a debt, yet such a debt it is, as in sundry things differs from civil debts, which are due but to some persons, whereas love is to be exercised towards all, friends, enemies, Infidels, and Christians. Secondly, other debts being paid, our substance is diminished, but love by paying it to others, increases in ourselves reddendo multiciplicatur, as one saith. Thirdly, other debts may be paid while we live, but this of love cannot be satisfied in this life; it is due in heaven, both to God, to Angels, and to Saints, 1 Cor. 13, 13 Fourthly, debts of money are to be paid at certain times and places, but the debt of love is due always & every where. Fiftly, other debts may be dispensed withal, and forgiven: but the debt of love not so. Men cannot, and God will not discharge us the practice of our love, though he will forgive the 〈◊〉 of our loves. Lastly, other debts being once paid, are no more debts: but love, although it be paid, is still due, it is always in paying and ever owing because the grounds thereof be perpetual. First, the precept of GOD, Love thy Neighbour as thyself, Math. 22. Secondly, our common Nature, every man being another's flesh, Esay 58, 7. Pro. 11, 17. Thirdly, the image of God imprinted in our nature. Lastly, common profession, having all one Saviour by grace (to wit) Christ, as we have all one father by nature (to wit) Adam. Now sithence charity is a debt, and such a debt as we are all bound to pay, it stands every man upon that hath any conscience of this debt, to look unto all the particulars thereof, which being sundry and many, some things being due to the soul of our brother, as to comfort, exhort, rebuke, etc. Other things due to his body, as to cover his nakedness, feed his hunger, etc. also we being debtor to the dignity, life, chastity, substance, and name of our neighbour, in none of these to impair him, but in all to increase and preserve them what we can. This must move us both to pray for greater measure of grace, to be able to perform this better hereafter, and instantly to beg pardon of God through Christ for our failing heretofore; for the debt of charity being neglected, doth increase the debt of sin: and look how much we come short of paying the debt of love, so much we multiply the debt of sin; and therefore stand in need both of faith to believe the forgiveness of that which is past, & of repentance to amend our lives for time to come, to walk henceforth in charity, doing all our things in love. Tim. Come now to the reason of the Apostle, why we should love one another, and tell us what is meant by the [law, and by the fulfilling of it?] Silas. Among sundry acceptions of the word [law] as first for the books of Moses: Secondly, for the whole doctrine of the word: Thirdly, for the moral precepts given in Mount Sinai, etc. here it is put for the second 〈◊〉 because he discourseth of the duties to our neighbour, the love whereof being coupled with the love of God (as an effect with the cause,) therefore it may well comprehend the whole moral law. By fulfilling is meant here not the exact keeping in every point without any swerving, but the careful endeavour to do one commandment as well as another, without baulking any of them. The drift of the Apostle here being this, to teach that the law is generally kept by the exercise of love, which is therefore said to be How love is the ulfilling of the law, and why. the fulfilling of the law: First, because it is the end of the commandments, 1. Tim. 1, 5. Secondly, for that it is the motive to stir up to every duty both to God & man. Thirdly, because it is the sum of the law, Math. 22. 37. 38. 39 Finally, because it is the perfection of the law, and were it perfect in us, would make us perfect keepers of the law. Tim. What is the doctrine we are to learn from hence? Silas. This aught very much to kindle our love, seeing it is such a help to the fulfilling of the law, than which there is nothing except faith in Christ, either of more honour and beauty, or of more profit and benefit then to be keepers of the law: by which first we have 〈◊〉 with God, whose image of holiness and righteousness is most absolutely and lively purtrayed in the law; the nearer therefore we come to the law, the liker we are to God. Again, our study to walk in the law, is both a sign of a blessed man, and the way to blessedness, Psal. 119, 1. and 112, 1. If the keeping of the law be so beautiful and beneficial, judge how behoveful it is to embrace love, which enables us to keep the law here in some measure, and in heaven perfectly. As Paul saith of love, if we had all graces, without it they were nothing; so may I say, if we could keep all the commandments, and not do them in love, it were nothing. Wherefore let all men that have their hearts endued with love, think they have a great blessing, and thank God for it: and as the Apostles prayed, Lord increase our faith, so let every good Christian pray Lord increase my love; for the more we love, the more we fulfil the law; and the more we fulfil the law, the more we resemble God the giver of the law; and the liker we are to God in holiness, the more we are to be like him in happiness. Besides all this, though love be not the form of faith, yet it is a necessary effect of justifying faith which works by love, Gal. 5, 6. and a fruit of the Spirit, Gal. 5, 22. The bond of perfection, Col. 3, 14. The badge of a Christian, john 13, 35. Touching the properties & works of love, also for the excellency and continuance, read 1. Cor, 13, 4. to the end. Tim. But whereas many pretend love, and have it not, how Doubt. shall we know when we have indeed the gift of Christian charity? Silas. First, by the object of our love (if it be right) Solution. that is, if we love every one that is (our neighbour) loving one man as well as another, without partiality, The Trial of love. though some men more than others: being well affected unto all, howsoever others be affected unto us, as Christ loved his enemies, so must we. This is one and the best trial of our love. Secondly, by the measure or manner rather of our love, that we love our neighbour as our selves, that is, as constantly without fainting, as sincere without dissembling, being as careful through love to be helpful to the bodies and souls of others and to every thing that is dear unto them, as we would have it done to ourselves. Thirdly, by the quality and nature of love, which stirs us up 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 joins, no man may separate, & that God which commanded love to our Neighbour's persons, hath enjoined charity towards all the things of our neighbours, not to hurt him in any of them, no not so much as by a thought, much less by disgrace or cruelty, or uncleanness, or oppression, or slander. For if we do keep that Law of not stealing, and doing wrong, and break the other which forbids adultery or incontinency, or keep this, and trespass by false witness, being full of lies, and evil reporters, or false accusers of others: or untouched in all these, yet be cruel, unmerciful, and fierce, offending against that Law which prohibits murders: or at a word, caring somewhat to observe one, and being loose and licentious in transgression of some other, not doing many evils against our neighbours, yet stiffly and obstinately culpable in some one or few; certainly, our love is not that christian godly love which looketh to every precept, and preventeth the evil and harm of our Brethren in every thing, as much as lieth in us: for love doth none evil unto our neighbour. Touching these singular and particular Precepts, note, that that of honouring Parents is omitted, because they might be contained under powers also, in an other Commandment: the Commandment of Adultery, is prefixed unto the Commandment of Murder. Lastly, this of fulfilling the Law by love, is ill wrested of Papists to prove justification by works: for this is not here the Apostles purpose: and when they shall prove that any mere man hath perfect charity, such as the Law exacteth, we will then confess, that righteousness before God may come by love. Mean while, we dare not cross the doctrine of the Spirit, teaching in so many plain texts, righteousness to be attained by faith without the works of the Law, which yet we may in some sense be said to fulfil; both because in our head it is perfectly kept, & that is allowed to such as believe in him. Also with Augustine we say, Quicquid 〈◊〉, idquasi non factum deputatur. Lastly, the Saints keep it in desire and endeavour, with care & study to observe it in perfection of parts, though not in perfection of measure and degree, which to us in this our pilgrimage is unpossible, Rome, 8, 3. DIAL. VII. Verse 11. And that knowing the time, that now it is high time to awake out of sleep: for now is salvation nearer, than when we believed. Tim. WHat is the contents of this Scripture, and what is the Coherence and dependence of this Text with the former? Silas. For the Contents, this Scripture hath in it an exhortation unto an holy conversation generally, and more particularly unto some special virtues of Christianity, as temperance, sobriety, chastity, peace, with an express grave dehortation from the contrary vices, as excess, riot, wantonness, strife; things common, yet very odious sins: all urged and pressed from an argument of the circumstance of time, and the present condition of Christians, who being graciously through the Gospel delivered from the night of ignorance and unbelief and restored to the light of knowledge & faith, ought diligently to fly the works of darkness, and to do the deeds of light, agreeing unto the state of Grace wherein they are set. For the connexion or dependence upon the former Scripture, that is touched in the very first words [And that,] as if he should say, Unto the former exhortation to Christian charity, I do further add this concerning an holy, sober, and chaste life. here is therefore not a continuation of the former matter (as some do think the duty of mutual love, to be now priest with new reasons:) but a transition rather, from a persuasion to charity, to an exhortation to sobriety and chastity. The like exhortation unto this, we find in Ephes. 5. 8. and 1 Thess. 4, 5, 6. Wherein we have a very plain exposition of this our present text, interpreting both what is the armour of light, and the works of darkness, 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 up Christians from the sleep of sin, and carnal security unto Christian watch fullness and sobriety. Tim. Touching the Method of the Text, tell us 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 sleep; unto which there is joined a confirmation taken from sundry arguments, whereof the first is from the opportunity or circumstance of time, which bears 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 goal, to run more cheerfully, that we may obtain the prize, [Our Salvation is nearer.] The third, from their present state, being passed from the night of ignorance, to the day of knowledge; and therefore, the deeds of the night are to be let pass, that the deeds of the day may be done, verse 12. The fourth, is from that which is comely and honest, verse 13. a strong motive unto all honest minds, and ingenuous dispositions, which are more led with honesty, then with utility. This is amplified with an enumeration of the contrary works of darkness, as rioting, drunkenness, etc. which are directly repugnant to the armour of light, which is not here particularly reckoned up, but wrapped in a new Metaphor of a garment [Put on Christ:] which comprehendeth the graces of Christ, opposite to the former works of darkness. All is shut up with an answer to a secret objection: What then, shall we allow no delight to our flesh and frail nature? Yes (saith the Apostle) so it be not filthy lust, & to serve lasciviousness, 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 observe and mark it, and so with such earnest endeavour to look to it, as not to let it fly and pass away. Knowledge is used for all such things as do follow knowledge, love, care, consideration, labour, etc. so is the word used, Psal. 1. last verse, Rom. 11 2. Also 8, 29, etc. Tim. What is our Lesson from these first words? Silas. Hence ariseth a general instruction, that all our actions are to be done seasonably in a due time. As for example, to use the instances of the Apostle, if we will sleep to do it in the night, for that is the season fit for sleep; but if we will awake and work, let us do that in the day, as nature hath ordained as meet for such a purpose, as it is written Psal. 104. The Sun ariseth, and man goeth forth unto his labour. There are sundry things which being done in their season, are well done, and praiseworthy, but being done out of meet time they are faults and blameworthy. Instinct of Nature hath taught the Swallow & Crane to know and keep their seasons, as the Prophet jeremy saith, jere. 8, 7. and it is the counsel of the Heathens to take hold of occasions and seasons. The Poets did feign Time to have a bush before, & to be bald behind, whereby they mean to teach, that opportunities and fit times to do things is not to be overslipped. Christ hath given us an example in his own person, for he duly observed occasions of Doctrine and Miracles. This wisdom our Apostle would teach us here, when he saith, [It is high time.] And unto the same discretion, doth james call us, james 5, 13. To pray when we are afflicted, to sing Psalms when we rejoice. Esay complains of such as gave themselves to pleasure and mirth, when God's judgements called them to mourning. It is great indiscretion securely to follow our carnal pleasures, when God calls us to serious repentance. Solomon saith of God himself, Eccl. 3, 1. That GOD hath an appointed time (that, is a season) for all his Works. Let God's Children labour to imitate their father's wisdom, for that which is written of speeches & words spoken in season, they are like Apples of Gold, with Pictures of Silver, may be said of works done in season, they are precious and pleasant. It were a shame for us to be worse than senseless creatures, and godless Heathen, yet it is the common sin of Christians, as in their particular actions, not to mark offered occasions of God to do good: so in their general course of life, numbers are asleep when they should wake, contrary to the Apostles counsel here, It is high time that ye did awake out of sleep. Tim. What is meant here by sleep, and by waking out of sleep? Silas. [Sleep] by a metaphor signifies sin; it is a speech Sleep natural and spiritual. translated from the body to the mind, for (sleep) properly, is a natural thing belonging to the body: it is occasioned A natural and a spiritual waking. by evaporations of nourishment, whence fumes rising out of the stomach into the head, thereby the senses being bound, a man is unable to hear, or see, or smell, or to perform the common functions of natural life. A waking out of sleep is the liberty of the senses, that they may perform their functions, as Aristotle describes it in his book (de somno & vigilies.) Spiritually by sleep is signified [sin] which being securely lived in, disableth the soul from doing the duties of a godly life, whereof men have no care so long as they be careless and senseless, without the knowledge and fear of God, no more then sleepy men have care of their ordinary affairs. Further, our spiritual waking implieth a knowledge of the will of God, and a study of a godly conversation: at a word slothfulness of the mind drowned in worldly cares, carnal security, ignorance and contempt of God, are the sleep here spoken of, which causeth unregenerate men to be dead, even while they are alive, as it is written of the Ephesians being unbelievers, Ephes. 2, 1. and of those wanton widows which were given to their pleasure, 1. Tim. 5. and of the Church of Sardis, both Pastor and people, revel. 3, 1. For as for the time of [sleep] it little differeth from death: so secure sinners are spiritually dead; but on the contrary, faith in Christ, accompanied with hope, love, fear of God, and repentance, is the waking out of sleep here spoken of, which causeth men though dead to live; for such as live godly in this world, are sure to live happily in the world to come, for the lise of gtace is eternal ending in glory which never hath an end. Tim. Yea, but these Romans were converted and did believe, therefore why doth he say to them, It is time to awake out of sleep? as if they were dead unto sin, and not alive to God? Silas. It is true, that the Romans for the most or best part, were indeed regenerate persons and believers, such as were already wakened out of the sleep of sin, as appeareth by the testimony that Paul gave them. Rom. 1, 6, 7, 8. and 6, 17, 19 yet this admonition is not unfit and unmeet for them, because still there were amongst them such as slept in sin, being drowned in the pleasures of this life, not minding God nor their own salvation: and even the faithful themselves were but in part awaked out of sin, Math. 25, 1, 2. The five wise Virgins slumbered no less than the foolish, & the Church Cant. 5, 2. confesseth that howsoever her heart waked, yet she was asleep. Thirdly, Christians have still some drowsiness and sluggishness about heavenly things hanging upon them: this exhortation then (to awake out of sleep) is always needsull, as to leave the reprobate without excuse, and to lead the elect which are not yet borne anew, to a consideration of their estate, that they may turn and live: so to quicken the souls of true believers, unto a far greater care of holiness then ever yet they expressed. And this is the very lesson which we are all here to learn and take out, that such as have done well go forwards with all alacrity and courage. It is not enough to enter into the estate of christianity, but we must still go forwards till we have finished our course. Christian's must seek to grow in grace, as worldlings in riches, in honours, etc. a progress in true piety is the scope which Paul here aimeth at. Tim. What reason may be rendered of this lesson? Silas. The very same that Paul rendereth here, because our salvation (that is, eternal life in heaven,) is nearer than when we believed, which compareth (not the law of Moses with the Gospel,) as an obscure light with a more clearer, but the increasing of our faith with the beginning, (for he writeth not to jews only, but to Gentiles,) by an allusion to such as run in a race, who run the more swifter the nearer they come to their races end; lest if they be slothful, others overstrip them and get the goal from them: So Christians the longer time they have been believers, and the further they have proceeded in the way of godliness, they must run with the greater diligence and earnestness. The motion of a Christian life must not be like to a violent motion, which is slower towards the end: but like to a natural motion, which towards the end is the swifter. Hitherto belong all those promises, Math. 10. He shall be saved which continueth to the end: and the threatening of being shut out of the kingdom, if we look back after we have set our hand to the plough, Luke 9, 62. and those reproofs, Will ye end in the flesh after ye have begun in the Spirit? Galath. 3, 3. and those exhortations, Remember Lot's wife: again, So run as ye may obtain, 1. Cor. 9, 24. and, Keep faith and a good conscience, 1. Tim. 1, 19 and, Strive lawfully, and lay hold on eternal life; and whatsoever places do persuade us to increase more and more, and to grow, and to hold fast what we have received, and to continue in the bountifulness of God. He that is a watchman may not wake one half of the day and sleep the other, so he may lose his head; nor a runner in a race may give over afore he come to the goal, than he loseth the garland, and such as faint in wrestling loose the crown; therefore quicken your hearts, and encourage yourselves to profit and proceed in your godly course, whereof a great part being already run, & there being peril by slacking and giving over study of piety, and such fruit and benefit in perseverance, it behoveth you so much the more cheerfully to finish the rest of the race, knowing there will be an end, and your hope with your labour in the Lord will not be in vain. DIAL. VIII. Verse 12. The night is past, and the day is at hand, let us therefore cast away the works of darkness, and put on the armour of light. Tim. WHat is done here by our Apostle? Silas. here is the third argument, taken from the circumstance of time, or of the Romans present condition, concluded in these two syllogisms: First, when the night is gone, the works of the night must be laid aside; but when we believe, the night is gone: therefore we are to cease the works of darkness. Secondly, when the day is come, we are to do the works of the day, but the day doth shine upon us; therefore we are to do the works of the day. The sum of the whole Argument is, that seeing the night of ignorance is passed (which is the season of living in sin and security) and the day of the knowledge of God is appeared (which is the season to awake in,) let us therefore endeavour to frame our lives suitable unto the time and present state of grace wherein we are placed, by putting on the armour of light, and casting off the works of darkness. Tim. Show us now more plainly what is meant by the night and the day, and by being far spent? Silas. Night properly is the time which follows the setting of the Sun, when darkness covers the earth, and men give themselves to sleep and rest: but here Metaphorically it signifies that time of ignorance and unbelief, which goeth before our effectual calling. And (by being far spent) is meant not being quite passed over, for than it should not be said, the day is at hand (for it should be present:) but the word signifies, that it is well gone forward and proceeded in, and near spent, growing towards the day (as one would speak.) Thus the Greek word imports, according to which, it is translated by the Latins, not Praererist, but processit nox. Tim. What Doctrine may we learn from these first Words? Silas. These two: the first is, that even the elect of God before their new birth, are covered with the night, and oppressed with the darkness of infidelity and sin. They do no more see the way to eternal life, than men in the dark see the way to walk in: they grope even at no one day, even like the Sandom tes at Lot's door. So they do not see what they are to do that they may please God, as they in Acts 2. For they which are in darkness, know not whither they go. In this respect, being like the man borne blind, john 9 whose eyes Christ must open before he can see: so must he enlighten our minds before we can have sound and saving knowledge of God. The reason is rendered, 1 Cor. 2, 14. This miserable estate of the chosen before faith is called darkness, Ephe. 5, 8. and the power of darkness, Acts 26, 26. and night in this text: and themselves abiding in this estate, are called children of the night and darkness, 1 Thess. 5, 7. Therefore as Paul being blind, must have the scales taken from his eyes, that he may see, so the elect can have no knowledge of God unto salvation, till they are delivered by him from their natural ignorance, which is the first work of grace in them, called illumination of the Spirit; who beginneth the conversion of the elect at the enlightening of their understanding, Rom. 12, 2. Tim. What profit are we to make of this Doctrine? Silas. It confutes the Popish opinion, touching liberty of will to turn ourselves to God; for how can we turn ourselves to that which is good, since we are not able to see what is good? If we cannot perceive the things of God, much less are we able to embrace and follow them, for Voluntas sequitur intellectum. Secondly, it must move the chosen which are called & enlightened both to joyful thankfulness, that they have escaped the night of ignorance, and are become children of the day, saying, I praise the Lord, who hath turned my night into day; And unto hearty sorrow in behalf of such as do yet stick in their gross darkness of sin and ignorance, pitying them, and not upbraiding them; remembering ourselves that we were once such as they be Galat. 6, 1. And lastly it teacheth, that all wicked impenitent sinners be in darkness to this hour, whatsoever knowledge of God they seem to have. Tim. What is the second doctrine? Silas. That they which are regenerate, are not wholly freed from ignorance and unbelief, whereof still they have the remainders, though they reign not now as before their calling. Paul's confession touching himself, Phil. 3, 12. and touching all the Saints, 1 Cor. 9, 25, etc. sufficiently teach, that there are imperfections still sticking to our knowledge. If in his, how much more in ours so far inferior to him? As it is in the twilight, so it fareth with the godly in this life, much darkness mixed with their light. Hence it is, that in the next words he writeth not, that the day, (that is,) the knowledge of Christ by the Gospel is present and come, but approaching, and at hand only. It shineth not forth fully, but is in part light, some in part dark: as at the dawning or break of day, so is it with the godly in this life, they are somewhat illuminared, but not wholly enlightened. Indeed their knowledge now after their new birth, being compared with their ignorance before, may be termed day, but it is not so; rather like a night, in respect of that knowledge they shall have in heaven, for than they shall see him as he is, 1 Cor. 13, 10, 12. Distinguish these three times: First, night before our calling: secondly, day after effectual vocation: thirdly, full day at our glorification. Tim. To what Use must Christ ans labour to turn this doctrine? Silas. That we marvel not when we see some learned godly men overtaken with some errors, yea and whole Churches also, as the Galathians erred about justification, the Corinthians about the resurrection from the dead. Chrysostom was tainted with an opinion of free will, and Peter's primacy: Origen maintained universal salvation of men and devils: Cyprian held rebaptisation: Augustine wrote doubtfully about purgatory, and held (for a while) confidently, that Children could not be saved without the Lords Supper: Illyricus failed about Original sin: Hierom immoderately extolled virginity above marriage: Ensebius was an Arrian, also defended Peter's abjuring his Lord: Luther held consubstantiation. At a word, as the fairest face hath a wart, so the learnedst men have their errors, because the night of their ignorance was not wholly spent, nor the day of their knowledge wholly come, their remaining ignorance brought false expositions and opinions. Secondly, let this warn and exhort all Christians more earnestly to pray God to keep them from errors, & to that end, that he would increase their knowledge and judgement, Col. 1, 9, 10. 11. Also, let it admonish us never to content ourselves with any measure of understanding in heavenly things, but use all good means, that we may grow more & more in all knowledge of Christ, joining knowledge unto knowledge, as worldly men add riches to riches, and as the Sun increaseth in brightness till high noon, so let the word of Christ dwell in us in all wisdom. Finally, let it move us both to be modest in our assertions about divine things: not hardy and bold to affirm that whereof we doubt, but suspecting our own ignorance, be more ready to hear then to speak, to learn then to teach: and the things to be known many (& deep some of them) being humbled, that our ignorance is so much, and our knowledge so little, duly considering, that as we have no knowledge but what we receive, so that which we do know, is far less than that which we do not know; which all holy men have both felt and confessed. Note further, that how much the day is above the night, so much doth knowledge excel ignorance, Eccl. 2, 13. Also the necessity of knowledge appeareth by this metaphor: the day not more needful to do worldly works, than knowledge to a Christian, to do the works of salvation. This condemns such of extreme folly, as care not for knowledge, but do despise understanding: and serves as a spur to quicken our minds unto the search of the Scriptures, that our sight in God's matters, may be clearer and greater than it is. Tim. Tell us what is meant by the [Works of darkness,] and whereof it puts us in mind, that we are willed to cast them off? Silas. Works of darkness signify all vices, but such especially as be named in the next verse: which be termed Interpretat. [Works of darkness,] First, because they come from blindness of mind. Secondly, because the doers of them seek after darkness, For he that doth evil hates the light, john 3. and the Adulterer loves Twilight (saith job. Thirdly, because they lead to utter darkness, & To cast off, what. eternal misery, such as live and die in them. And by the [casting them off,] we are warned of these three things. First, that with speed and hast we turn from our sins, as a man that awakes out of sleep, maketh haste to cast away his night garments. Secondly, that we do it with detestation, as one doth with loathing cast away and throw from him his tattered rags which he abhors. Thirdly, that we cast them so from us, as we never mean to take them up again, as we never resume our ragged apparel. The contrary Garments rehearsed, Gal, 5, 22. and Ephes. Armour. 5, 9 are here termed [Armor,] both because they offend our spiritual enemies, and defend us against their assaults: they be not Garments to cover our sins, but armour to help us in our fight against sin. Now these Of light why. graces be called [Armour of light,] because they flow from and follow the light of Christian knowledge: and secondly, cause us to shine before men by good works, and at last lead us to the light of heaven. We are said to put on this armour when we do good works with such delight, as we do take in clothing ourselves, and so put them on, as we never mean to put them off any more; & as we cloth ourselves entirely from top to toe, so to endeavour to do all good works which concern us. Cheerfulness, diligence, constancy, and integrity in well-doing is here required. Tim. What learn we from hence? Silas. First, that there be two parts of a renewed and daily repentance: First, to put off works of sin; secondly, to put on the graces of Christ. Again we learn, that in these two parts of repentance, we must be exercised continually all our life long till death. Thirdly, that in the practice of repentance, we must begin a casting off, departing from iniquity, ceasing from evil, etc. Fourthly, that this is not enough that we endeavour to abstain from sinful works, there is also of all repentant Christians, further required to do good things commanded. DIAL. IX. Verse 13, 14. See that ye walk honestly, as in the day, not in gluttony, & drunkenness, neither in chambering and wantonness, neither in strife and envying, but put you on the Lord jesus, and take no care for the Flesh, to fulfil the lusts of it. Tim. TEll us what is meant by walking, and honestly? Silas. By walking (after the ordinary phrase) is meant living or leading our course of life. [Honestlic] Interpretat. that is, decently or in a comely fashion, which Paul expounds by three adverbs, godlily, justly, soberly, Titus 2, 11. The Apostle still follows the allegory of night & day, sleeping and waking; as the custom of men is, when Sum. the time of a waking draws on, not only to leave the Bed and night clothes behind them, but to do such works as use to be done in the day, having care of their habit and actions that all be decent and fit: so for christians which are awaked out of sins sleep, and are escaped the night of ignorance, it is not enough to be no more secure, and to cast off evil works, but to busy themselves diligently, as may become the day of the gospel. It will not suffice to be void of evil works we must be exercised in good works: as for a man to arise out of his bed, it is not sufficient, he must address himself to some duty of his calling. Tim. What is the doctrine of these first words? Sil. They be 2. First from the word [walk] we learn that Christianity is no idle profession. As men of this world when they be rising in a morning out of their beds, must address themselves to some labour: thus God, nature, reason, laws, and religion do teach that none may live out of a vocation, or idle in his vocation. Bees, Birds, and Beasts do work: should men live at ease? So God's children when they once know Christ, and that the day light of knowledge doth shine, they must ever after be doing, to knowledge they must join action, unto talking add walking. As sparkles fly upwards, so men be borne to labour, and so the elect which be borne again, they are to work the works of God: see john 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 soldiers. These be painful trades, and courses of life full of labour, which shows that in Christianity there is no place for sluggishness and security. Also Christians be a brood of travelers, their country is above, the way it is long & narrow, therefore that they may come to their journeys end, there is no standing still or sitting down, but there must be a walking and a going on. Mark that Paul puts himself in the number, (Let us walk:) an Apostle may not live at ease in God's Church. Christ himself went and walked about, doing good: My Father works hitherto saith Christ, john 5, 17. and I work: the Spirit also worketh; is it meet that we be exempted from walking and working? Tim. What is the use of this doctrine? Silas. First, to inform our judgement about the condition Use. of our christian calling, that it is coupled with much difficulty, contention, and labour, contrary to that which most think, that to be a Christian is a matter of nothing, but to say the Lords prayer, the ten Commandments and Creed, to come to Church Sundays and Holidays, etc. These are deceived, for we are taught that our profession is full of peril, (we must forsake our goods and lives for Christ,) and of pain, and travail. The virgins which will enter in with the Bridegroom, must be watchful, and they shall be blessed who walk in the ways of God's commandments. Secondly, it serves to reprove such as sleep still in security and careless living, yet bear themselves in hand they be good Christians; they will spare no pains for back and belly, for profit and pleasure, but will not lift a foot nor stir a finger towards the work of their salvation: let such remember that the five foolish Virgins were shut out for this cause, for that they were negligent to trim their Lamps. If that these slothful Christians will not be reform by that voice of Christ, Mat. 20, 6. Why stand ye here idle all the day? nor by that of Solomon, He that loveth sleep shall surely go in rags, and come to povery: yet let them be afraid of being shut out of the kingdom, and cast into extreme darkness, which must be the portion of all such as love their ease, and snort in their sins: For such as live like drones devouring the honey gathered by the industrious Bees, what will be their ends? Tim. What is the other lesson from this word [honestly?] Silas. That our works must be honest, and such as become the day of knowledge. Common civility teacheth men to go decently, and to do honest things in the day when all men see and observe how they go and what they do: Likewise let Christians think that now the daylight of the Gospel is come, they must do only such works as may become the Gospel, and are worthy of the light. Men are drunk in the night, saith Paul, 1. Thess. 5, 7. and when ye knew not God, ye served dumb Idols, Gal. 4, 8. And he tells the Ephesians that when they were in ignorance they committed sin with greediness, Ephes. 4, 19 but now that they know Christ, they must no more have fellowship with the works of the night, the unfruitful works of darkness: For the light which hath appeared teacheth us to deny ungodliness & worldly lusts, and to live godly towards God, justly towards our neighbour, and soberly in ourselves. If a man would do such works in the day as many will do in the night, what a shame were that? so it were a dishonesty now that Christ the day star is risen, still to lie, steal, deceive, etc. and do the other works of darkness. As Paul exhorts, Ephes. 4, 28. and 1. Peter 4, 2, 3, 4. so I exhort you not to do the evil now which in your ignorance ye were wont to do, but to think it sufficient, that so long ye have followed the lusts of ignorance, henceforth applying yourselves to please God by doing godly works. Now seeing there must be a ceasing from evil works that we may do the works beseeming the day: what may we think of such as since the day appeared, continue still in their former vices, their uncleanness, usury, covetousness, oppression, cruelty, railing, slandering, swearing, to whom may we compare these? They are like unto certain infamous and unthrifty gamesters, who contrary to the order God hath set in nature, turn night into day, and day into night, sporting and playing all night time when they should sleep, and sleeping in the day when they should work: So it sareth with numbers of us who still delight in, and exercise ourselves in works of corruption, now in the clear and bright day of grace: these things which without red cheeks one cannot do, no not in secret, & which a Christian should be ashamed to speak of, yet are commonly practised without blussing, in this broad day light of knowledge: a most lamentable case, & will cost full dear to walk still in darkness now in the day of the Gospel. Tim. What be those duties which do most defile our honest conversation, and which every man must avoid that hath care to live honestly? Silas. These six especially: First gluttony, or rioting, which properly signifies night revel, all untimely and unmeasurable eating, and more generally it imports all excessive feasts by day or night, when men eat till they glut themselves to the dulling of their spirits, the shilling of their bodies with diseases, the wasting of their substance, the stirring up of Concupiscence. And note, that Paul forbids not eating, whereof there is great necessity, or feasting, whereof there is lawful use, so the occasion be just, and care be had of fit time, of our estate, degree, and ability; also that moderation be used: but immoderate, unhonest feasting is here prohibited, such as the Heathens used, and the Prophets condemn, Amos 6, 3, 4, 5. Esay 5, 12, and 22, 12. The second vice is drunkenness, this is excess in drinking, taxed by Esay, 5, 11. Prou. 23, 29, 30, etc. it causeth much woe to body and mind. For wine & women takes away a man's hart, (or wisdom,) Hos. 4, 11. & by Peter, 1 Pet 4, 3. Eph. 5, 11, 12. in wine is excess, otherwise a little wine for infirmity sake is allowed, 1 Tim. 5, 23. It is reckoned up among the sins which bar men out of God's kingdom Gal. 5, 17, 18. and 1 Cor. 9, 10. This vice being so sweet and agreeable to our corrupt nature, is hardly repent of. Laws of God & men will 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 less guilty before GOD, than they that committed it. The third vice is Chambering, the sourth is wantonness, that is, all uncleanness about the act of generation, or bed meeting by fornication, adultery, etc. Non prohibet cum mulieribus miscere sed scortari (saith Chrysostome) these be continual companions and fruits of the two former. For vagrant and unchaste desires about sex, do proceed from excess in meats and drinks. This may appear by the example of Lot, Noab, David, all which upon much drinking and full stomachs did sin by incontinency, Sine Cerere & Baccho friget Venus. Looking upon wine, and lust after women, are joined together by Solomon, Pro. 23, 33. Rioting and harlotry met in the prodigal son: and who sees not most Bastards, where there is most liberal drinking and feeding? The fifth vice is strife, which is a falling out and contending about matters of Faith or affairs of life. The sixth vice is envy, which is a repining or grief at the prosperity of others. See the Dial. on Rom. 1. verse 29. Tim. What are we generally to observe touching these six Vices? Silas. These six things: First, they be such vices, as a man which hath no further care but of his honest reputation he will not do them, many Heathens have shunned them, and have been free from them touching outward act. Secondly, observe that he nameth some few vices in stead of all: see more of this bad brood, in Gal. 5, 19 1 Cor. 6, 9, 10. Thirdly, these were named because they were national, or more natural, or sins most used, therefore most to be striven against. Fourthly, a great fountain or sink rather of sin is stopped and dammed up, when either christians do repent of excess in eating and drinking, or when governors do repress these vices; whereas by sufferance and practice of them, a flood gate of iniquity is set wide open. Fiftly, observe that godly persons after their new birth be subject to these dishonest sins, else Paul would not have dehorted the believing Romans from them. Therefore God's people must watch and pray, and his Ministers must warn the people continually of them. Lastly, to be free from these vices, is required, that Christians avoid all occasions, means, causes, & provocations unto them. Sin cannot be eschewed, whiles enticements unto sin be cherrished: Who will no evil do, must do nothing that belongs thereto. Tim. What is done in verse 14? Silas. The main exhortation is repeated, only the form of words is varied. Also now he expounds the armour of light (as he had by particulars declared the works of darkness) 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 corporal nakedness, so by Christ our sins are covered from the sight of Gods justice. Also a Garment, compasseth in our body above and below, from top to toe, so all the corruptions of believing sinners, be covered under this Mantle of Christ's righteousness. Lastly, a Garment serves not for covering only, but for comeliness & ornament too; so the Spirit of Christ doth deck and adorn Christians souls, even as his death doth hide our spiritual pollutions: Christ is our wedding Garment, and our long white rob, revel. 3, 18. Aaron's Garment is a type hereof, the glorious apparel, of the Highpriest under the Law; was a figure of this spiritual raymenr, and taught God's people, that as never the High Priest might appear before God without his Ephod and fine linen garment, so sinners cannot with liking and allowance come unto God otherwise then by Christ, by whom alone there is access made to God, Rom. 5, 2. jacob put on Esau's clothes when he got the blessing, and for the obtaining of heavenly blessedness, it is very necessary that we put on Christ. Tim. But seeing Christ is put on by Baptism, Gal. 3, 27 how are the Romans being already baptised, exhorted to put on Christ? Silas. Christ is put on two ways: First, Sacramento tenus. Secondly, reipsa: either in the Sacrament only, or in truth also. Thus the Master 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 God's Children do live even in the estate of sin and death without Christ till they come to years of discretion, as Zacheus, Paul, the thief; these till their conversion receive no more but the Sacrament without Christ, who is the thing signified; and reprobates do never put on Christ otherwise then Sacramentally, and by profession of him before the Church. Paul writing here to persons both baptised and converted, and grown into years, and grafted into Christ, exhorteth them unto the latter putting on of Christ, to wit, in deed and truth, and that more and more unto further sanctification of 〈◊〉 〈◊〉 Fob this phrase Christ is truly 〈◊〉 two ways. [put on] in the present time, noteth a continual act, which endureth and must be done all our life long Christ is truly put on after two sorts. First, when the elect through a lively faith, do as certainly possess Christ, as they do their own Garments; whereof they are still the more assured, the more they stir up their Faith, and do increase in good knowledge of the Gospel. Unto this putting on, belongs two actions, one of Christ, that he put on all our sins and wretchedness, 〈◊〉 Cor. 5, 21. the other of the believing heart, to lay hold more firmly on Christ his righteousness and life, to make them our own as our clothes be. The second way of putting on Christ truly, is when the fruits and graces of the Spirit, are plentifully given, or more largely powered into the Christian soul, to deck & beautify her as a rich Garment: there being two uses of apparel, first to cover, and secondly to adorn: this latter, is here respected principally at least. For howsoever Paul would have Christians to be clothed with the Sacrifice of Christ's death, as Adam covered his naked body with skins of dead Beasts, yet because he doth not here entreat of incorporation into Christ, & apprehending him to justification, and this phrase of putting on Christ, being opposed unto the works of darkness, mentioned verse 13. Therefore this would be understood chiefly of growing and increasing 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 meekness, which are contrary unto these vices mentioned in the former verse. So then, the meaning is, that as the body with jewels and outward Ornaments, so our Christian souls should be beautified plentifully with such temperance, tinency, sober and chaste living, purity of thought and body, with that love and comfort as cometh unto us from Christ, and were in all abundance in the manhood of Christ, whom the Scripture setteth before us as a pattern and sampler, to follow in these and other graces, john 10, 27. 2 Pet. 2, 21. 1 john 2, 6. Tim. What instructions may we gather from hence? Silas. That all Christians that do endeavour themselves more to resemble Christ in these good works, than they have done before, being more studious of a temperate, peaceable, humble, and chaste behaviour, they do fulfil this precept of putting on Christ. Again, whereas these graces are called [Christ,] we are taught that we must have Christ himself, before we can have 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 Virtues: for the treasure of all graces are in Christ, and himself is given ere his benesits and graces can be gotten. Also where Christ is, there is the Spirit of Christ, which is a Spirit of knowledge, of the fear of God, of chastity and righteousness, etc. Moreover, here we are to be admonished, that as our apparel is seen, and makes us known to them with whom we live: so Christ must appear in all our words and works. We are to live as Christ lived, that we may be known whose we are. Furthermore, as they which put on their apparel, put on one part as well as another, & with delight; so Christians must cheerfully imitate Christ in all his virtues, so far 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, striving how to abound in the works of the Spirit. For as we cannot have worldly riches all at once, so neither may we look to enjoy all good gifts in a moment, or in a short time, for we are full of imperfections, and have many temptations and hindrances to wrestle with: therefore our whole life must be nothing but a profiting and increasing in spiritual and Christian graces, a putting on of Christ. Lastly, this exhortation being universal, directed to all members of the Church, therefore Magistrates, Ministers, people, old, young, learned, unlearned, men, women, must make it their study to follow and imitate Christ, being daily more like him in all parts of honesty and holiness. For certain it is, that they never put on Christ unto justification, who labour not for the graces of Sanctification. He hath not Christ's death to forgiveness, 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 up of the exhortation? Silas. It contains an answer to a close Objection. What then (might some say,) shall we cast off all care of our flesh and body, and wholly mind the furnishing of the soul? To which he answereth, Not so; we may be provident for the health and welfare of the body, which is the tabernacle and instrument of the soul to dwell in, and to work by, so as we do not forecast to fulfil our sinful desires and affections by immoderate use of the blessings and pleasures of life. A sober use of earthly creatures and pleasures is allowed, such as may not hinder but help us, making us fitter in all pureness to serve and honour God. CHAP. XIIII. DIAL. I. Verses 1, 2, 3, 4. Him that is weak in the Faith receive unto you, but not for Controversies of disputations. One believeth that he may eat of all things, and another which is weak eateth herbs. Let not him that eateth, etc. Timotheus. WHat is the coherence of this Chapter with the former? Also tell us the contents and general parts thereof? Silas. The occasion of this Chapter, was a difference between the believing jews and Gentiles, about meats, drinks, Feast days, and such like indifferent things; in the use whereof he now teacheth, that charity ought to govern, and the end thereof to be the peace and edification of the Church. As tofore he handled things necessary, being commanded or forbidden of God; and laid down duties belonging unto all sorts of persons, friends, enemies, Brethren, Magistrates, private and public persons, both to ourselves and others: so now he passeth unto things of a middle Nature, neither required, nor prohibited in Divine Law; about which, there was hot strife and contention between the stronger professors, which were persuaded of their Christian liberty, purchased by Christ, and published by his Gospel, and the more infirm and feeble jews, which were yet very ignorant of their liberty, exhorting those of more perfect in knowledge to have a charitable regard of the others weakness, and the weaker not hastily to judge the stronger as aposlates from Moses; that brotherly love & concord might be maintained, and scandals avoided. The whole Chapter may be divided into two general 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 observed in the four foremost verses? Silas. In these verses we have a precept of meekness and love laid down in verse 1. Secondly, the thing is named about which the dissension did grow, to wit; meats and days, verse 1. Thirdly, the evil effects of this disscation, the strong despised the weak for their ignorance, the weak condemned the strong for contempt of Moses law, verse 3, 4. Fourthly, the reason whereby Paul persuadeth unity, first a benevolentia & 〈◊〉 Dei, God hath received him. Secondly, à iure gentium, from common equity, none may judge another man's servant. Thirdly, à potentia Dei, God is powerful and able to establish the weakest, therefore contemn not one another. Now the precept in verse 1. is this, They of greater knowledge ought lovingly to instruct, and patiently to bear with the weak in faith, not troubling them with vain disputation above their capacity. In this verse we are to note four things: First, the persons spoken too, (the strong in faith.) Secondly, the persons towards whom love is to be showed (the weak.) Thirdly, the actions to be done, (receive.) Lastly, the thing not to be done, (not to dispute to make them doubtful.) 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 gift but the doctrine of faith, the doctrine touching Christian liberty propounded to be believed. They are said to be strong in faith which were more perfectly instructed in this doctrine, as verse second showeth, such as were more rude and ignorant in this particular doctrine, (having yet not learned it) are termed weak. Tim. What is our doctrine from hence? Silas. In the Church of God militant, there is great difference Doctrine. between 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 than others: In a family there be persons of different ages and statures: In an Orchard there be some old trees, and young plants: So in the Church some have more knowledge and faith, and some have less, some be totally strong, believing firmly all the points of Christian doctrine, (as Abraham) and these be called perfect and spiritual by Paul; others be strong in part, whose understanding in enlightened in some special point, wherein others doubt, as the Romans here: so some are wholly weak, as new begotten Christians, others in part only, as these jews. The reason of this difference is, because some come sooner to Christ, some later. Secondly, also some have more illumination given them in their new birth, and some lesser. Thirdly, some are more studious in the Scriptures, and give more time and diligence unto knowledge and godliness than others do. Tim. What is the use of this doctrine? Silas. First, it serves to reprove such as condemn the Church, because all be not a like wise and holy, as if we would blame God because he made some greater lights & some lesser. Secondly, to admonish us not to be offended with this inequality, being the constant estate of the Church by the most prudent administration of God so ordering it for most excellent ends, that the stronger may have greater matter of praise for their greater measure, and more ability to show love in instructing the ruder: and the weaker have more cause both of humility and industry, striving to overtake better learned Christians. As in the creation the variety of God's works, so in the regeneration of the elect, the diversity of his gifts do much commend the manifold and marvelous wisdom of almighty God. Tim. What is signified by receiving the weak? Silas. To receive, is to take one to us with an affection of love, to the end to cure his weakness, and as a friend to care for his strengthening: In this sense 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 join them unto us, and not to separate ourselves from them. Secondly, with patience to bear them. Thirdly, with better instruction to confirm them. Tim. What is our doctrine from hence? Silas. That it is the part and duty of such as have better profited, to be very careful to help, tolerate, and restore the weaker: as in the body the better and more worthy members do guide and succour the more feeble, and in the 〈◊〉 the greater lights lend shine unto the stars; in a family the elder nourish and cherish the younger: thus it ought to be in God's house as we are commanded, Gal. 6, 1. Rom. 15, 1. As Christ hath given an example in his own 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 use to be made of this doctrine? Silas. It reproves the proud which disdain their inferiors, secondly, such as instead of bearing with, and building up, do by subtle questions and contentious disputes labour to discourage and pull down: therefore we are willed to take heed and avoid such vain brablers, 1. Tim. 6, 4. 2. Tim. 2, 23. Titus 3, 9 and here: for howsoever all reasoning by arguments and moving of questions be not unlawful or hurtful, yet in all idle 〈◊〉 and quarrelsome disputes to show wit, and to strive for victory, there is no charity or edification; much pride, bitterness, and wrath, whence issueth much offence and pertuibation. Tim. In the second verse, which layeth down one instance about which the Christians strove together: give us first the meaning of the words and then the doctrine. Silas. By believing is meant no more but knowledge or assent, being persuaded: see verse 14. It is set against ignorance, denial, and doubting. By all things is meant meats of all kinds, either allowed by the law of Moses, or prohibited. That in the end of (eating herbs) would be understood comparatively, that these weak ones had rather eat herbs then offend their conscience, by eating things offered to Idols, or flesh forbidden in Moses law. The sum wherofis thus much: whereas there were two sorts of Christians in the Church of Rome, some more, some less skilful in the Gospel; the former thought all kinds of meats to be lawful, the other would not do so, but choose to eat herbs rather than some kind of flesh. Tim. What is our doctrine from hence? Silas. That the Church of God is sometimes divided about small and light things, which are beside the foundation: who is ignorant what jars and stirs were between the Eastern and Western Churches in Victor's time, and all about keeping of Easter day? also afterwards whether the Lords supper should be celebrated with bread leavened or unleavened: & of late at home, what hot contentions about Cross, Surplice, and ceremonies, like this at Rome, for meats and days, but that these once had the express commandment of God? The reason hereof is man's infirmity, which cannot endure to be crossed in our opinions, to which we are too much wedded. Secondly, Satan's malice, delighting in the contention of brethren, being much for his own advantage, and to the hurt of Christ's kingdom; for a house divided cannot stand. Lastly, God's righteous providence, ordering and disposing both human weakness, and Satan's rage to the trial of his Children, and manifestation of hypocrites. Tim. What use hereof? Silas. It must warn all not to think such things strange when they happen, or absolutely to condemn that Church where such dissensions be, which rather is a sign of a true Church, whose portion is to be exercised with intestine debates, Matthew 10, 34, 35. Also to be watchful, and stand on our guard, that we be not drawn into strife by overweening or pride in opinion, as many good men have been overtaken. Tim. Concerning the effects of those contentions at Rome in 〈◊〉 and setting at nought of the weak, and their condemning of the strong, verse 3. What are the lessons to be learned and practised of us? Silas. Whereas such believers as know their liberty in things indifferent through the Gospel preached, did despise and deride others which yet saw not the abolishing of the levitical and Legal rites, we learn, that knowledge separated from love is dangerous. For by our own corruption and frail nature, spiritual pride will creep in (if we do not look well to it) and make us set light, and account as nothing, all who think not as we do. 1 Cor. 8, 1. Knowledge puffeth up. As in earthly things, such as have a faculty or any cunning, are apt to be lifted up by it, and to scorn others which have not the like: so it is in spiritual respects, commonly such as see more than others, disdain others in comparison of themselves, which ought not to be so, because all we have, is borrowed, and it is none of ours: As if a Stage player should be proud for his hired attire. Also, if we excel others in some things, others may excel us in better things, and we may all confess (with Augustine) In holy Scriptures there be (saith he) more things which I know not, than they be which I do know. Again learn moreover, that ignorance makes men rash to judge and condemn others. Ignorant persons censure others very headily which do differ from them, and do condemn every thing they cannot reach unto. As here the jews weak in 〈◊〉, accounted the believing Gentiles which used their liberty in meats and days, violaters of Moses, rebels unto God, gluttons given to their belly, etc. Let this kindle in us a great detestation of ignorance, not only because it is a part of the devils Image, a prop of his kingdom, a transgression of the first Commandment, requiring the knowledge of the true God, without which we cannot love or fear, or trust in him. Also it is a darkness of the mind, leading us to the darkness of hell, being the root and mother of error and many sins; for the blind eats many a fly, as it is written, Ye do err because ye know not the Scriptures, Math. 22, 29. But even for this cause let us so much the more hate it, for that it makes us hasty in condemning, uncharitable in judging, and precipitant in our censures touching men and matters, which is an iniquity very severely taxed and threatened by our Saviour Christ, Math. 7, 1, 2. Finally, seeing of contention there comes such evil fruits as mutual contempt, and hard censures, let us beware how we entertain any occasion of strife, especially in causes of Faith and Religion. For whereas all contention is like wormwood, even a bitter thing, and bringeth forth bitter fruits, yet division in matters of doctrine is most violent and sharp. Therefore, Ere the strife be meddled withal, it is good to cease and leave off, as Solomon in his proverbs counseleth upon this reason, because none knoweth what will be the end of it. This may not be forgotten, that for indifferent things the knot of Brotherhood, is not to be dissolved, nor communion forsaken; yea although some be so transported with a strong affection to them, as to hold them necessary. As these weak jews (which believed in Christ) did esteem of difference in meats and days, that a conscience was to be still made of them; and that without contempt of Moses, and sin against God the Lawgiver, they could not be omitted. Howbeit Paul would have Christian Charity nourished, and brotherly society between them and the believing Gentiles. How far then be the churches of Lutherans in Germany deceived, which break off society with the Churches of Caluinists (as they are termed for distinction sake) because of dissension about the Bread in the Communion, whether it should be eaten whole or broken? The Churches of 〈◊〉 and Galatia (through craft and seduction of false Teachers,) held some fundamental errors, yet he 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 received him, who art thou that judgest another man's servant? he standeth or falleth to his own Master, yea he shall be established, for God is able to make him stand. This man esteemeth, etc. 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 received him.) Tim. What is meant by Receiving, and by Him? Silas. Receiving, signifies the taking and adopting some to be his people, which were not his people. By [Him] is meant the Gentiles, who being enemies and strangers from God, and Infidels and servers of idols: by the love and favour of God, were taken into the Family of the Church, to be members of Christ through faith. Albeit these words do belong also unto the jew, weak in faith, for even Him also hath God graciously adopted in Christ; yet the word (judging) which immediately goes before, and follows after, shows it doth more fitly belong to the believing Gentile, by the Gospel brought near, and received to be a people; for it was the jews fault to judge the Gentile, as they despised the jews. The sum of the Apostles reason is this: Seeing God hath so dearly loved the Gentiles, as to make them his people, therefore the weak jews were too blame to condemn them, for using their Christian liberty in meats and days. Tim. What doctrine are we to gather from these words? Silas. That all believing people (be they jews or Gentiles) are dear unto God. The reason hereof is, because they are his children by grace, and the members of his Son, having their sins forgiven them, and his image imprinted in them, being heirs of God, & fellow-heyres with Christ; also believers are the spouse of Christ, & his flock the husbandry & vineyard of God. This must cause us to receive and make much of those whom God hath taken into his love. In King's Courts, they are loved of all, which are loved of the King. When the King would honour Mordechai, even Hamon must do him honour: so it is our part kindly to affect and entreat all them whom the King of Heaven is kind unto. There are no earthly Parents, but account themselves contemned or loved, by the contempt or love of their children: so God holds himself respected or despised, when we respect or despise his children; for they be as dear to him as the Apple of his eye, as the Signet upon his right hand. As God will bless them which bless his people, so he will curse such as curse them. This may strike a terror into all such as hate the righteous, and exercise tyranny towards such as be God's friends: and must serve to keep all Christians from rash uncharitable censuring, and judging one of another, lest we be found among those who do injury unto such as GOD hath accepted of for his own. Lastly, it doth instruct and inform us all, what reckoning we are to make of such as be their even brethren, (namely) that we are to account of them as persons received of God into his special favour. For, howsoever we cannot infallibly be assured, yet we are to be charitably persuaded of other Christians, that they are adopted of God, and received into his special favour, if we see but the least argument of their effectual calling. Upon which grounds we must speak and think lovingly of them and of their actions, as far as we may do it with truth and reason, tendering all that we have to do withal, 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 tell us what it contains and means? Silas. It hath in it the second reason drawn from common equity, thus: Believers are servants of God, but we may not condemn another's servant; therefore we may not judge one another in things indifferent. The assumption is set down by way of interrogation, which hath the force of an affirmation. It is the Law of Nations, that they which be equally servants to one Lord, may not judge one another (but by their Lord's appointment) without injury to their Lord. No Prince will take upon him to punish the servants of another Prince: and that made David to be angry, when he heard how Hanun King of Ammon had abused his Servants, 2. Sa. 10, 1, 2, 3. etc. We ourselves would take it as a great prejudice unto us, if any should censure or chastise our Servants. Common Law of the land punisheth such as strike other men's servants: there lieth an action of bartery in that case. The knowledge of this equity kept Paul from retaining with him Onesimus, because he was another man's servant, without whose knowledge and leave be would not keep him. From this natural and national Law, the Apostle here persuades peace, inasmuch as it behoved the servants of one and the same Lord, with kindness and love to embrace one another. Tim. What instructions are we to take from hence? Silas. First, hence we learn what is the condition of Doctrine. all Christians, (namely) to be the servants of jesus Christ who hath bought and purchased them with a price, 1. Cor. 6, 20. Howsoever they are set free from Satan and sin, yet they still have a Lord to whom they owe homage and 〈◊〉. Christ hath in such wise set the elect free, as they still 〈◊〉 the servants of him that delivered them from the hand of their enemies, Luke 1. As in war such as were taken prisoners were ransomed, became servants to them that redeemed them, 2. Kings 5, 1. So it fareth with 〈◊〉. Tim. What is the use of this instruction? Silas. As it is the part of 〈◊〉 servants to study how to please their Lord, as the servants of the Centurion, Luke 8. and to please one another, every one being ready to help and comfort his follow, so it is the duty of Christian servants 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 Master to see his servants mutually to contomne and condemn one another. So it cannot but much 〈◊〉 Christ, & discredit Christians, when they do not in charity kindly and lovingly respect one another, but 〈◊〉 judge and despise for light matters. But we are not so to take it, as if all judging were forbidden to Christians, to whom God hath given the use both of public and private judgements, of things and persons; so our judgement 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 think and speak hardly and headily one of another, is here prohibited, not only upon this, that every servant stands or 〈◊〉 to their own Lord, but because God is able to make him strong which is weakest. Tim. What may standing or falling signify? Silas. To stand or fall, is to do a thing rightly, or otherwise, strongly or weakly: to stand or fall to his own master is to be approved or disallowed of God for things done, rightly or otherwise. Tim. What doctrine from hence? Silas. That about actions indifferent it belongs to God only to give ascertain sentence of them, that is, either to allow or disallow. The reason is, because in middle things, it is the intent of the doer, that makes that good or nought which is done. For the things in their own nature be neither good nor evil: and of the inward intention, God alone is the discerner, for he is the searcher of the heart, so that in these he alone is to be the judge. Therefore abstain thou from judging, lest thou be found to usurp God's office. Tim. But my Brother being weak, having no firm footing, Doubt. being ready to fall and perish, may not I recover him? Silas. Yea, there is no charitable office, but uncharitable Solution. judging forbidden here. Thou mayest not take thy Brother for a forlorn desperate man, because in every thing he doth not as thou wouldst have him, or he should do. And if he be weak (as thou sayest) he shall be set up & supported, but not by thee, but by another (namely) by God his Master, he can make him stand: which is as a curb to the strong, and a comfort to the weak. Tim. But how doth the Argument follow (a potentia Dei) from the power of God (ad esse & effectum) unto the effect? God can do many things which he never doth, as creating more worlds, saving all men, etc. and then the Papists shall reason well in saying, the Bread is turned into the lords body, because God can do it. Silas. It is a rule in Divinity, that in all promises and comforts, the will of God is never to be separated from the power of God, and when his will is once known, there is no question of his power. Now Paul had said, verse 3. God hath received him, to show his will to uphold his weak children: hereupon he might conclude strongly from the omnipotency of God. Tim. What may be the contents of this fifth verse? Silat. First, a new instance of the difference amongst those Romans (to wit) about jewish days and seasts. Secondly, the counsel and judgement of Paul touching the same [Let every man.] For the former, to understand it of fasting; as if some in the primitive Church, did eat every day of all meats, and others fasted certain days. This is clean besides the Text, which speaks of legal seasts under Moses, & not of superstitious popish fasts; all things being free to eat, or not to eat, many hundred years after Christ. As appears by the Epistle of Ireneus to Victor Bishop of Rome in Eusebius, and by Isocrates and Augustine affirming that Lent was diversly kept, some three days before Easter, some seven, some more, some fewer, but all was free among Christians, there being no commandment of Christ or his Apostles to tie any to a prescript time of abstinence. Tim. What may we learn 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 legal difference of days to be taken away under the Gospel. Some be less perfect, which were ignorant for a time of that liberty brought by the grace of Christ. And secondly, that Great 〈◊〉 between 〈◊〉 and West Churches, about observation of East. r. between Luther & protestants about breaking the bread. controversies will arise among believing Christians, upon very slender matters, as days and meats, round & square, leavened and unleavened, broken and unbroken. Which must make us mistrust our weakness, and watch over it, that we be not rend apieces about chips; And more earnestly to pray for the peace of God's Church, that Satan may not have power to disturb it neither for great matters nor small. Tim. But what may be Paul's counsel in these cases of differences? Silas. Let every one be persuaded in his mind, which some ill translate, Let every one be satisfied in his mind, or let every one abound in his own fence, whence they raise a doctrine suitable to the interpretation, (both nought) that it is free for every man to choose his own religion, and to do what he list, as the Libertines grossly fancy; whereas the word in the greek, signifies to be fully assured, like as it doth Rom. 4, 21. Col. 2, 1. Tim, What doctrine follows of this interpretation? Silas. That a Christian ought not to believe or do (in case of Religion) any thing doubtfully or waveringly, but upon certain knowledge, that he pleaseth God in that which he doth and believeth. The reason is, because as no person, so nothing which is not of Faith can please God, Heb. 11, 6. And it is sin, whatsoever is done out of a doubtful mind, Rom. 14, 23. Tim. What is the Use to be made of this Doctrine? Silas. First, it serves to reprove such as teach, that we ought to be doubtful, and can have no certainty whether we or our works please God, but aught ever to be in suspense, hoping well as they speak. Secondly, such as boldly adventure to speak and do such things as they be not resolved of, that they are good and true. This is a sin contrarying this advise of Paul: but they especially do cross it, which dare teach others for truth, that which themselves be not well persuaded of: and such as content themselves to believe as Church-beleevers, and know not what. Finally, this therefore exhorts us all to labour for more knowledge of the word, without which, no Christian can have assurance, except together with understanding of the word, he do attain judgement to be able to discern. And if a Christian ought to have an assurance even in things indifferent, much rather in things necessary, which be commanded or prohibited, and most of all in matters of Faith and Religion, wherein every one ought to be so well grounded, and so certainly persuaded, not by another's Faith, but by his own, as he will be ready rather to die, then to deny the known truth, as Paul, and the other Apostles and Martyrs of Christ were. Unto which constant resolution there is required no general and confused, but a distinct particular knowledge of the revealed will of God, and that in a great degree, having ready some sentence or place of holy Scripture, well and clearly known and perceived of us, both for words and matter, whereon to ground our Faith and practice. Otherwise we proceed like blind men which This kind of Carbonarie faith, Cardinal Hosius requireth in all which die well, and holds it sufficient for their salvation. know not where they be, and whither they go: & have no better faith than the Collier's faith, who gloried that he believed as the Church believed, and the Church believed as he did, being utterly ignorant of the Church's Faith: this is not to be persuaded in his own mind. DIAL. III. Verses 6, 7. He that observeth the day, observeth it to the Lord, and he that observeth not the day, observeth it not to the Lord. He that eateth, eateth to the Lord, for he giveth GOD thanks: and he that eateth not, eateth not to the Lord, and giveth God thanks. For none of us, etc. Tim. WHat doth this Scripture contain? What be the parts? Silas. Two new Reasons to persuade the believing Romans to peace, about things indifferent. First, from the end unto which both strong and weak do look in their particular actions concerning indifferent things, verse 6. Secondly, from the universal end of all our actions, both in things necessary, and of a middle Nature, (to wit) the glory of Christ, who being the sovereign Lord of all, and that both in our life and death; therefore in our whole course his glory ought to be the only mark of all our doings. Now, if God be glorified both by weak and by strong, let not one uncharitably censure another. Tim. Come to the Interpretation, and show us the meaning of the Words, what signifies [observing a day, & to the Lord?] Silas. To regard a day, is to keep it holy, & to worship God in it, as he appointed to be done by Moses. [Not to observe] is not to worship God in the day, nor to keep it holy. [To the Lord,] hath three significations given it. First, that the judgement of these indifferent actions whether well done or ill, belongs to the Lord, and to none other. Secondly, that both weak 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 sense is both truest and fittest because of the words following, namely, that both the one and the other gave God thanks, that is, honoured God. The stronger thanked God both for the abundance of his creatures, and their liberty in the use of so many blessings. The weak gave thanks for their slender diet, because it was to them a pledge of God's love, and fruit of Christ's redemption. Note further touching the sense of the words, that these (Indicatives) he regardeth, he giveth thanks, he liveth, he dieth, verse 7. have the force of (Imperatives,) and are to be understood rather (de iure) showing what ought to be done, then (de facto) telling what was done: like unto 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 Priest's lips preserve knowledge, that is, it ought to do so, Mat. 5, 13, 14. Tim. Now that ye have given us the sense, let us hear the doctrines of this sixth verse. Sil. The doctrines of this sixth verse are these four: First, there be some actions indifferent, such as in their own nature be no sin, but may be done, or omitted and not done without fault: As there be somethings simply good, or good absolutely, which be commanded or forbidden in the word; so some be neither good nor evil in respect of things done, but be of a middle quality. The proof of this Doctrine is out of the Text: for seeing to observe a day, and not to observe it; to eat, and not to eat, be actions directly contrary, yet our Apostle saith of them both, that they pleased the Lord, and tended both unto his honour: here of it plainly follows, 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 proof, is out of 1 Cor. 8, 8. whence I reason thus; That which being done or not done, makes us neither better nor worse, must be indifferent. Thirdly, in this Chapter from verse 17. I argue thus: That certainly is in different, which neither furthereth or hindereth Christianity and salvation: But such things are meats and drinks (because the kingdom of God is not meats and drinks,) therefore meats and drinks be indifferent. It is very true, that the abuse of these things by excess and riot, is not indifferent, but sinful. Also where there is no such abuse, yet the intention of the doer may be sinful: as if one forbear meats, with a purpose therein to do an holy and meritorious act. Likewise, to eat and drink, etc. without faith, makes such actions sinful, yea, though the things or actions about them, simply considered in their own Nature, are not evil nor good. Which as it rebukes such as do deny Adiaphora, holding all things to be evil or good; so it instructeth us to know, that where God's word hath not overruled the case by precept or prohibition, there we do not sin, if we avoid opinion of merit, superstition, scandal of the brethren, and contempt of good order and decency. Tim. What other Doctrine from this verse? Silas. It teacheth, that even in indifferent actions (as eating and drinking) the honour of God ought to be our end of them, and mark to aim 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 be the end of all (all things are for him.) And Prou. 16, 4. For himself (that is, for his glory) he made all things. As all Rivers come of the Sea, and return thither; so all things ought to redound to his honour, as the end, seeing all is derived from him as the beginning. We have will and power from him to do that which is pleasing unto him, Phil. 2, 13. the praise of all therefore belongs to him. Secondly, Christ hath bought us, our God gave Christ a price for us; therefore all our actions main and mean, religious & righteous, aught to glorify him, 1 cor. 6, 20 Tim. What use is to be made of this doctrine? Silat. It reproveth such as be so far from intending God's honour in every action, as generally they think not once of the Lord and his glory. Secondly, such as directly and purposely seek their own praise or pleasing of others or themselves, having no further drift, but as profane worldlings and blind Papists. Thirdly, such as do not that they do, to, but against the lord to dishonour him, and not for his honour, as wicked Epicures and Atheists. Moreover, from hence all are very earnestly to be exhorted, that whatsoever they take in hand, they do look to the pleasing and honouring of God in it. For, seeing God in his actions toward us, doth chiefly respect his own glory. Rom. 3, 2. also 9, 24. Eph. 1, 6, 11, 4. therefore in all our duties towards him, this should principally be seen unto, that he may be magnified by our godly life. For there are three things required of them, which will be acceptable to the Lord: One, that it have the word to warrant it, or not against it. Secondly, that it proceed from the root of faith, being done with a persuasion, that both action & person please God through Christ. Thirdly, to these must be added an affection and sound desire, to have God honoured, loved, and praised, by our means; without this our best doings are defiled. Therefore, as good servants have care of the credit of their Lord; and natural children do study how to increase the reputation of their parents, such aught to be the disposition of all Christians, who are bound to strive hereunto, even to have the testimony of their conscience to witness, that in all uprightness they desire & seek this more than their own wealth, credit, life, yea, or salvation, that their loving father and gracious Lord, may reap praise and honour by their obedience to his wil This will give more peace and true comfort to the soul, than all the world will do. Tim. Is there any other Doctrine behind? Silas. Yea, that it behoveth all Christians, especially Ministers, by Paul's example, to walk very wisehe towards them which differ and be at variance among themselves. For sometimes he nameth the strong before the weak, as verse 2. and here verse 6. the weak are put before the strong. Also, he makes them both equal in this, that they intended God's honour in omission, as well as in fact; passing by the infirmities of both, that he might not seem partial, and have more hope to win them to concord. The reason hereof is: If among Christians which do contend in matters of Religion, any respect of person or inequality be used, more being yielded to the one then to the other, unkindness will be taken, jealousy kindled, peace hindered, and the edge of all good exhortations blunted: therefore, an even hand must be carried without leaning to any side. This rule holdeth, when differences grow through weakness, & this will require much wisdom and prayer: but with those which err of malice, and are obstinate impugners of the truth, after lawful instruction, Paul dealeth more roughly & roundly. See Gal. 5, 3, 4. and Chap. 4. also Phil. 3, 2. 2 Epistle of john verse 10. Tit. 3, 10. Rom. 16, 17. here mark, that the Apostles are peremptory without favour or indulgence towards such as maintain evil opinions in Religion, with an evil mind to deprave the truth, and to corrupt their Brethren. Tim. What is the fourth and last Doctrine from this sixth verse? Silas. That God's creatures and blessings ought to be received with giving of thanks to the Lord. See 1 Tim. 4, 3, 4. Col. 4. 2. and 3, 17. 1 Thess. 5, 18. To which, add the example of Christ, john 6, 11. and of Paul, Acts 27, 35. The reasons of this duty (besides former precepts & examples) are first thanks giving, which is a part of God's service, Psal. 51. It makes to his honour and glorifying of his name. Again, without it we have not a pure and conscionable use of the creatures and benefits of God: also unthankfulness is odious to God, it hindereth the act of faith, and so turneth our eating and drinking into sin, Rom. 14. last verse. Tim. What use of this instruction? Silas. This reproveth such as foreslow this duty, and deride such as do it, or do it only of custom for fashion, not as of duty and conscience to the word. Likewise such as turn it over to children in their own presence, being themselves more able for gifts, and most bound for God's bounty and benefits to them: & the excellent God looks & deserves to be served with most excellent graces. Lastly, it provokes both our selves to frequent will ling and often this duty (there being nothing wherewith GOD is so pleased and honoured, as with hearty Thanksgiving) and to teach our Children, and to see them do it on their own behalf; but not to make them our mouths, so long as we have an heart and tongue to praise our God. Although Christ's Disciples were men grown, yet he put not them to say grace in his presence; he always gave thanks in his own person, leaving a pattern for all Householders to look upon, to do the like, for his moral actions are our instructions. DIAL. FOUR Verses 7, 8, 9 For none of us liveth to himself, neither doth any die to himself. For whether we live, we live unto the Lord, or whether we die, we die unto the Lord: whether we live therefore or die, we are the Lords. For Christ, etc. Tim. WHat is it that Paul doth in these Verses? How do they suit and sort with the former? Silas. Paul resumeth and enlargeth the argument put down in verse 4. that all being servants to one common Lord (who with like good will, embraceth and ruleth over all his servants with equal dominion, purchased by so great price as his own death) therefore they ought to dissent no longer, or mutually to condemn & judge one another, especially seeing the glory of the Lord is sought for by his servants. The scope and drift, is to teach and confirm all believers, Scope. to whom and to what they must live and die; not to themselves, and to their own private purposes and praise, but to Christ their Lord, that he in our life and death may be glorified. He confirms and comforts the godly that live in all ages, that they should be very full of comfort and joy, seeing they have a lord, who taketh more care of them in life and death, than they could do of themselves, being both able and willing to preserve them during their life, and being dead, to restore them to a neverdying life. For his power is omnipotent, overcoming death in himself, being universal judge of all; and for his will, he is so affected to all faithful ones as to his own redeemed, dearly purchased to be his peculiar. The order of these words is this. First, a proposition that no man liveth or dieth to himself, verse 7. Secondly, a reason, because our life and death is to another, even 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 live and die to him only. Fourthly, an answer to a secret Objection, if one should ask, How came Christ by this right and power in us, and over us? it is answered verse 9 By his death and resurrection, the end whereof, was to give him Lordship over his church. In his death was paid the ransom, in his resurrection he possessed his dominion. For being dead so long, he could not be Lord and Conqueror, but by rising again he obtained it: and that he might for ever exercise this dominion, he must both rise from death and revive, or continue alive to continue an eternal Lord, as it is written, I was dead, and am alive; and Behold I live for ever & ever. revel. 1, 18. Rom. 6, 9 Christ being dead, dieth no more, death hath no more dominion over him. The sum of all is, that not only in indifferent things, but in all our Christian actions we must like good servants seek the honour of Christ our general and rightful Lord, and therefore must lay aside our divisions and discords, which are neither after his pleasure, nor to his praise and glory. Tim. Interpret the words, and tell us what it is [to live to ourselves and to die to ourselves?] Silas. To live to himself hath a twofold signification, first civil, which is double: First, to depend on no man, but to live of himself, without help from others, to be beholden to no man: as Abraham would not take a shoolachet from the four Kings which warred with him, Gen. 14, 23. Elisha would not at any hand take a gift from Naaman the Syrian, 2. Kings 5, 15, 16. Also in a civil sense it may import to care for none but for ourselves, only to mind our own benefit, with neglect and contempt of all others: As in covetous misers, many unmarried bachelors, and all worldlings do, having a care of themselves and theirs alone, as if they were borne for none other. The other sense wherein the Apostle useth these words, is theological and Gospell-like, namely to live after our own mind, lust, and pleasure, doing our own will, and seeking our own 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 own commodities and honour, than we live to ourselves. Also when there be none to grieve, mourn, and lament our death; which is the case of many widows, single persons, sole livers, poor people, with whose death none is affected; this is civility to die to himself: but evangelically one dieth to himself, when he findeth himself desolate, and there is none to care for him being dead, as if he were forlorn and cast off of Christ, this is the meaning here. Tim. What may now be our lesson from hence? Silas. First, all wicked and unregenerate men live and die to themselves, to their own pleasure and praise. When Paul saith none of us, he meaneth that others do so: the reason hereof is, first, they have no other ground and beginnings of their actions, but their own will or lust, nor other end of them but their own glory, or the pleasing of themselves and other men. Tim. Tell us the use of this point? Silas. It serves to reprove not only heathenish people, but among Christians, the covetous, usurers, Cornemongers, oppressors, extortioners, etc. which mind their own profit only, without respect of pleasing God or their neighbour: Also idle Ministers which seek their own things and not Christ's, Phil. 3. and Magistrates which refer their authority to their private use, soreslowing the weal public: Also it is a check and a sore one to our young gallants, swashbucklers, Taverne-haunters, gamesters, etc. which wholly intent their pleasure, ease, and carnal delight; they do what they ought not, and as godless men do, living to themselves, let these look to die to themselves. For as they neglected God in their lise, so it is right that he neglect them in their death, and leave them without comfort on their death bed, who in the days of their health and strength forgot and forsook him. Tim. What other lesson from verse 7? Silas. All believers are taught their duty not to live to themselves, after their own lusts, and for their own praise and purposes; for how can they live to themselves which have in baptism and profession denied themselves, even all carnal affections (which are as dear to men natural as themselves?) better never to have vowed this then not to keep our vow, Eccle. 5, 7. Tim. What is the use hereof? Silas. It serves to warn the faithful to stop their ears (as a Serpent doth) against the voice of sinful pleasures, & profits, self-love, and vain glory, charm they never so wisely: And to suffer themselves to be led by the inspiration and the government of the holy Spirit by which they are Rom. 8, 5. sanctified; then ye shall die not to yourselves, but find God in your sickness ready to make your bed, and to take care 〈◊〉 you dying, sithence living ye did think and study how to please and glorify him. How can he leave you in your death, which did cleave to him in your life? How can he not refresh you at the last dying hour, & receive you at the last dreadful day, whose chief intent and endeavour was to renounce your own desires and ways, for his will and glory sake? Tim. Proceed to the eight verse, and show what it is [To live to the Lord, and to die to the Lord?] Silas. Each of these contain these four several distinct What it is to live to Christ things: [To live to the Lord] is first to acknowledge ourselves not to be our own, or under our own power at our own hands (as journeymen and Freemen) but to be Christ's, as his proper and peculiar. No flock is so much the Shepherds, or inheritance so much the Owners, or Servants their Lords, as we Christ's. Secondly, it signifies, to render up ourselves to him, to do not our own, but his will. As servants do his will which hath ransommed them and freed them; with whom they have made a Covenant, and from whom they have 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 solemn covenant, and from whom we have had already many good things, and do look for more and greater, whose will also is most holy. Thirdly, as servants make their Lord their refuge, so to fly to Christ in all our distresses and dangers: so jacob, so David, so Ezekiah, so Peter fled to Christ, Save Lord or 〈◊〉 perish, Mat. 14. Lastly, What it is to die unto the Lord. to seek his glory to the utmost end of our life. Now, [To die to him] is to confess him to be the only Lord of death, having it in his own hand and power. Secondly, to submit with patience to the decree of death, after Christ's example, Math. 26. Thirdly, to study how to glorify him in our death, by hope, patience, contentment, repentance, and fervent prayer to God, for ourselves & ours, and his whole Church; and by our counsels & comfortable speeches to such as stand about us, (namely) our Children, etc. as jacob, David, Christ & others have done. Fourthly, to give up our spirits to God, as Steven, Acts 7. in a good hope and assurance of a bessed resurrection, after the example of job, job 19, 23. I know my Redeemer liveth. Tim. What learn we from hence, that we are the Lords whether we live or die? Silas. First, that we have matter of much comfort in whatsoever kind of death we die, for we have a Lord that will in death look to us, our tears are put up in his bottle, Psal. 56, 8. Our death is precious to him, Psal. 116. 15. Let all men neglect, nay dishonour us in our death, cast us out, drag us through streets, hang our bodies on 〈◊〉, give our flesh to be meat to the Fowls of the air, as they complain in the Psalm 79, 2. As the two witnesses, revel. 11, 8. And as the Admiral of France was dealt withal in Paris, & Marlorate at Roan in Normandy: Yet Christ is their Lord and will be their Patron and avenger. Secondly, let such as live to the Lord by obedience to his will, and zeal of his glory, free their hearts from fear of Purgatory feigned fire, yea and of truly tormenting hell fire, sithence they being purged by the blood of their Lord, are delivered thereby from all torments, and restored to life eternal. Lastly, see the wonderful dignity of a true Christian by faith joined to Christ; he hath a good and a great Lord. If they be happy which might always be about Solomon to hear his wisdom; how blessed are they rather which belong to a Lord greater than Solomon? who are in such sort the Lords as they be lords, even freemen, friends, and brethren to Christ, fellow-heirs, Priests & Kings to their God, through Christ, Reveh 1, 6. Tim. From the ninth verse which (as you said) doth set down the acquisition, or how Christ got his universal dominion oner all the faithful, what things do ye collect thence for our instruction? Silas. I collect these doctrines: First, that Christ died truly and indeed, having his soul for a time violently separated from his body, whereof as the Sacrifices and Sacraments of the old Testament, namely the Paschall Lamb was a Type, 1 Cor. 5, 7. So the Lords Supper a Sacrament of the new, is a lively representation in distributing the bread apart from the Wine, and in the breaking of the bread, there is a signification of his painful passion. Secondly, it was not so necessary that he should die to satisfy divine justice, according to God's eternal appointment, and most just threatening, Thou shalt die the death, Gen. 2, 17. and to fulfil the prophecies & types of his death, and Legal sacrifices: but it was as needful he should raise himself from the dead, because his death had not otherwise profited us, either by merit or efficacy. For by this means he both declareth himself to be absolved from our sins, which he bore that he might iustisy us, Rom. 4, 25. and to be conqueror of death and grave, 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 himself seemed to be conquered, neither could he rule over the living, except he had been made alive; and he liveth for ever, that he may for ever govern his people, which are here distributed into two sorts or ranks, 1. [the dead,] that is such as had departed this life from Adam unto Christ, and 2. [by living] such are understood as then did live, or should live from thenceforward to the end of the world. Now, albeit Christ being risen, have absolute power which he practiseth generally over all men good & bad, even over the devils, as it is written, All power in heaven and earth is given me, 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 believers, over whom Christ doth rule for their salvation in a peculiar manner by his word and Spirit, as over his own peculiar people, whose comfort and instruction the Apostle in this Text purposely intendeth. here is then the third Doctrine of this verse, that Christ died and rose not in vain, but to this end, and to this very cause, to get a sovereignty over all the Elect, which either had lived, or did then, or should afterward live in the world; all which, by good right, are subject to him, as to their Lord, to be ruled and kept unto salvation in heaven. Which as it teacheth the Church of both Testaments to be but one, under one Lord of both: and that it comprehends universally the Saints before the law, under the law, & under grace; all which make one body, and one family, whence the Church is entitled Catholic: so withal we learn, that the benefits of this Lord, as remission of sins, righteousness, adoption, salvation, etc. reach no less to such as were before Christ, them to them, who since Christ do live, Ro. 3 25. Hebr. 9, 15. And moreover, that they which be already dead in his Faith, shall certainly be raised to heavenly glory, for so much as Christ is not Lord of the dead (as they be dead) but as they are appointed to be alive, for he is the Lord of all the living, Math. 22, 32. Furthermore, that there is great comfort unto all the true servants of God, inasmuch as both in life and death they have a mighty and loving lord to care for them, to preserve and safeguard them till he have crowned them. And finally, by this consideration they ought to keep themselves from mutual discords and dissensions, living together in a peaceable and brotherly fashion: which as it is agreeable to the mind and will of their Lord, so it will tend much to his honour, and to the credit of our Christian profession: and that especially, if remembering that they are under his authority and rule, they take not leave to live as they list, but to his will and honour who hath brought them out of the power of darkness, to whom for sin by the righteous judgement of God, they were enthralled and captivated, Acts 26, 16. Let them study to serve him whose they are, after Paul's example, Acts 24, 23. and follow his counsel, 2 Cor. 5, 5. He died and rose again, that henceforth we should live, not to ourselves, but after his will that died for us. DIAL. V. Verses 10, 11, 12. But why dost thou judge thy Brother? Or why dost thou despise thy Brother? For we shall all appear before the judgement seat of Christ. For it is written, I live saith the Lord, etc. Tim. WHat is the drift of this text? Silas. To persuade the Romans 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 judge each other: this argueth superiority. Secondly, from the office of Christ, who is the universal judge of all, confirmed by a Text out of Esay 45, v. 23. Therefore, we have no need to censure others, but to look to our own account, verse 12. thirdly, from the event, which follows the unseasonable abuse of our liberty, which is the scandal of the weak, verse 13. The last reason concerns the strong, the two former both weak and strong. Tim. In what form of speech, are these Reasons propounded? Silas. By way of interrogation, [Why dost thou? etc.] Which hath the very force not only of a strong denial, [Thou oughtest not,] but also of a reprehension, as who should say, Have you no moregrace, wisdom, & charity, then to despise and judge one another? Whence we learn, that Ministers of the word are to take care, not only of the matter, but of the very shape and fashion of their speech, that they use a most piercing and moving form of words, as circumstances may require: for there is much force to make a thing gracious and powerful, in the very form of words which be used. Tim. Now for the matter, what be the actions here reproved? and upon 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 less understanding. What is meant by judging. The other action is (judging) which pertaineth to the weak in faith, and thereby is neither meant the public sentence which the Magistrate gives from the seat of justice against evil doers, nor yet that private sentence which Christians pass either against actions simply bad or good, or against persons already judged of God in the word, or with condition of their continuance in evil, (if they be not such as the Scripture hath fore-iudged;) but the rash uncharitable judgement touching the final estate of Christians for middle actions, as to pronounce peremptorily & absolutely of any that they must perish, or be past grace or cannot be saved, because they are not of our mind in every thing. That this is the meaning of the word (judge) there be two circumstances in the Text which fully preove it: First, by that which went immediately before (of living and dying to the Lord, and being the Lords in life and death,) which shows that these Romans took upon 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 another's life and death; also by mentioning the last judgement, and ascribing the same unto Christ, it appears that they did usurp his office in giving heavy doom 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, have had their finger too deep in this fault of judging their brethren too rigorously. Tim. What is our instruction from hence? Silas. That it is not lawful for Christians to pass their doom touching the everlasting estate of any man, of whom it is not apparent that he hath committed that irremissible sin: 1. For we know not what a day may bring forth. Also we see many wicked men suddenly & mightily called and changed. Thirdly, we read of one standing in the market, called at the eleventh hour to work in the vineyard. Also of the thief converted at the instant of his death. Fourthly, we are even Brethren, one of us no better than another, and therefore we should not usurp this superiority, as one to judge and condemn another. This is a 'gainst Brotherly charity, and Christian love, which hopes well of all men, so far as there is any cause or reason to induce us. Finally, it is against the honour and dignity of the son of God, whom the father hath advanced to this honour to be the judge of us all. Tim. What Use of this Doctrine? Silas. It calls to repentance, such as have been too free Use. and forward in judging others peremptorily, and aught henceforth to stay us from such wickedness. Secondly, it reproves such as would take away from Christians all liberty of judging, under this pretence, that we may not for mean things judge our Brethren finally: for that which is utterly unlawful in some case, is, and may be lawful in some other cases; when circumstances vary, the matter itself is varied. Silas. Concerning the Reason drawn from the judgement of Christ, show us after what sort the Apostle doth handle this point? or how many things he doth consider about it? Silas. The things considered about it, are very many 7. things considerable by this text, about the last judgement. and weighty, which follow here in order. First, the universality of this judgement [all we shall stand] weak and strong, learned and unlearned, none are to be exempted from his judgement, the judge is unpartial, he will dispense with none. Secondly [we shall stand] or we must give account, verse 12. This judgement is unavoidable. First, God's decree hath purposed it, his word prophesied of it, his justice requireth it, 2 Thess. 1, 6, 7. thirdly, the manner how we shall appear, Be presented or made to stand forth, every one naked, himself and his cause both before the judge, each one in his own person. Fourthly, the person, of the judge (to wit) Christ; not as he is God only, but as he is man and Mediator, who though at this presont he be judge of all, and reign over all, Acts 17, 31. Math. 28, 29. yet it is amidst his enemies; they are not abolished, the Church is not fully delivered, which shall perfectly be done at this last and general judgement. Fiftly, the manner of his coming to judgement, it shall 1 Cor. 15, 25, 26, 27, 28. be glorious and full of Majesty, for he shall have a judgement seat, even a throne very high in the clouds, Mat. 25, 31. and a white Throne, revel. 20, 11. to note the innocency and uprightness of the judge, one to be corrupted with no bribes, or blinded with ignorance, or respect of persons. Sixtly, the things which he shall do when he is come to judgement, which are these. First, he shall make inquiry of all men both their persons and actions; then he shall lay them open, and manifest them what they have been, and what they have done. After that, he shall give a righteous sentence upon every one according unto his works (which are as evidences and witnesses of Faith or unbelief. Upon which, shall follow speedy & mighty execution, the wioked being cast down into hell, shame, and torment: the righteous carried up to heaven, there in bliss and glory to abide with Christ for ever: for this order of the judgement, see Math. 25, from verse 31. to the end of the Chapter. Tim. Is there yet any further thing considerable about this last and general judgement? Silas. Yea, the authority and right that he hath to this Office of a judge, and to the work of judgement, because Howthe place of Esay, cited by Paul, is to be understood he is that everlasting and mighty jehovah, of whom Esay the Prophet spoke before, Esay 45, 25. where the people of God oppressed by Tyrants, are exhorted to make the Lord God their refuge, and to fly to him for salvation and suecour. I have sworn by myself (saith God) that unto me every knee shall 〈◊〉, and every tongue shall swear. here we must note, that Paul as he leaveth out some words being unpertinent to his purpose, so instead of swearing, he puts here confession, being a more general word, for a more special. For an oath is a solemn profession of God, that he is the searcher of the heart, the just Patron of truth, the severe avenger of salshood. Also observe that (bowing of the knee) by a metonymy of the sign, is put for that whole subjection and divine homage and worship which belongeth to the majesty 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 jesus name, (for they do it not to the Lord, or to Christ, or to Emanuel,) is not to be proved by this Text. Devils have no material keees, yet they also must bow. Now these things spoken of jehovah first by Esay, and after by Paul, applied here to jesus Christ, this evidently showeth that he is that judge and sovereign Lord unto whom all knees must bow, in token of subjection, & before whose tribunal all must appear, and be driven willingly as Angels and men elect, or unwillingly as reprobate men and Angels, to confess him to be the very true God and universal 〈◊〉 of the whole world at what time the Arrians, Samosatenus, servetus, jews and all other heretics which have denied directly or by consequence the everlasting divinity of the Son of God, shall have their mouths stopped with perpetual contempt and shame, yea and all ungodly sinners which either have not regarded to know, or refuled to obey this Christ, speaking and commanding in his word, shall then be filled with horror, when they shall see him to be God and judge 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 think of this, that they must all stand before the tribunal seat of Christ; which is not so terrible to the ungody and contentious, that love not peace and holiness, but it is as comfortable to such as study to live peaceably and holily; for they shall stand to be absolved and crowned, as the other shall stand to be condemned and confounded. Therefore let every Christian not so much look to others what they be or do, as to their own life, how they themselves lives for every one must give an account of himself and his own doings, and not of others, and every one shall receive according to that (not which another) but which himself hath done, 2. Cor. 5, 14. Repent therefore (as all other secure sinners, having this dreadful day ever in your thought, as a whip and Scorpion rather to drive from the love and service of your sinful lusts) especially ye busy meddlers, curious pryers and observers of other men's actions and ways, presumptuous Critics of other men's persons, whose holiness and goodness is to think and talk how profane and bad other men be, being henceforth to accuse yourselves, examine and judge yourselves, and what ye find evil and out of order at home, speedily without delay, and sincerely without dissimulation redress that, that when the judge cometh, (& he is even at the door,) ye may have rejoicing in yourselves. Hold it for a grand policy of Satan, (abusing our natural curiosity) to convert our eyes unto the persons and ways of others, that we and our own works being foreslowed, we might place our comfort in this, that we can see how evil others be, and that we are not so ill as they be, as the Pharisie in Luke. To remedy this always remember, (and let it never be forgotten,) at thy rising up and lying down think of it, that thou must be countable for thyself, to answer thy own cogitations, words, and actions; Every one shall bear his own burden, than every tub shall stand on his own bottom, every fish hang by his own gril. This maketh nothing against wise & charitable care of thy neighbours good, but to draw thy eyes to look to thy own field, to see it be not too much overgrown and rest unpurged, whilst thou art foolishly and maliciously occupied in weeding another man's garden; at a word, sithence the meditation of the judgement of Christ is a strong preservative against security and curiosity, therefore enter into covenant with thyself every day to consider it till thy heart be thoroughly awakened. Imitate blessed Paul, 2. Cor. 5, 11. 2. Tim. 4, 1. DIAL. VI Verses 13, 14, 15, 16. Let us not therefore judge our another any more, but use your judgement rather in 〈◊〉, that no man put an occusion to fall, or a stumbling block before his Brother. I know and am persuaded, etc. Tim. Show us the Coherence, Scope, and Method of this Text? Silas. His general 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 meats and other indifferent matters, they offend not their weak 〈◊〉. So as the scope is, to stay the strong from being on offence to them of less knowledge by the abuse of their Christian liberty. As for the Method, here is a proposition dehorratory, be circumspect and heedful, that ye 〈◊〉 not 〈◊〉 〈◊〉 Brother; which though it be meant of meats, yet it is put downo in the Thesis, to teach that about all things (not meats only) of indifferent Nature, scandal is to be taken heed of, that none be given, v. 13. In v. 14. there is a secret objection in Paul's person, I believe that nothing is unclean, why then should I abstain from any meats for my Brother's sake? To which Paul answereth two ways; First, by a distinction thus, By itself, or in it own nature, nothing is unclean but it becomes unclean to him that so judgeth of it. Secondly, it becomes unclean, when it is eaten with offence and grief of a Brother, verse 15. where three reasons are rendered 〈◊〉 dissuade 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 danger of destruction by the offence given him, yea, a wrong is done to Christ, in spilling the price of his blood, verse 15. Thirdly, from an evil 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 uses and duties which we are to follow. Begin first with v. 13. Silas. The meaning is, secing every one must give account of himself to God, let us no more judge others, but take heed and look unto ourselves and our own ways, that they be not offensive. Whereas Paul may seem with one breath, to speak contraries, judge not, but judge: it is an elegancy of speech, one selfsame word used in several senses. First, in ill part, for condemning others uncharitably, then in good part, for examining ourselves, and pondering our own actions, so to order them, as no offence come thereby; we may not judge others, but we may & aught to judge ourselves, 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 convicted Doctrine. of any sin, we must strive to leave it, and use it no more: so Paul speaks here [Let us no more,] though ye have been bold to judge and condemn one another for these indifferent matters; yet now that ye have heard so good and manifest reasons against it, from the dignity of your Lord, and his office of judgeship, henceforth do it not. The reasons hereof are first, when we live in sin after knowledge, it is the greater sin, john 9, 41. james 4, 17. Secondly, it draweth greater wrath and punishment, both temporal and eternal, Prou. 1, 29. Luke 12, 47. He that knows his masters will, and doth it not, shall be beaten with many stripes. God bare with the Israelites in their ignorance; but when they had sinned stubbornly after sundry warnings by his strange works, he sent strange plagues amongst them, 1 Cor. 10, 5, 6, 7. The examples of God's judgements against the Old world, Sodomites, 〈◊〉, the sons of Ely, against Corazin and Bethsaida, all of them warned by Noah or 〈◊〉, by Moses, by Ely, and by Christ, do confirm this truth, that it is dangerous to continue in sin after warning. Thirdly, sins against knowledge, are the highway to the sin against the holy-Ghost; for though every sin after knowledge, be not that unpardonable sin (which hath knowledge joined with malicious hatred of the known truth of salvation by Christ) yet it is a step and degree thereunto. Tim. What is the use of this instruction? Use. Silas. To exhort every one to beware chiefly of such sins, whereof he hath been admonished and clearly convicted. For, if our love to our bodies be such, that we carefully avoid such things as we know are wont to hurt them, how much more ought we to show forth this care for our souls? For if civil justices, Masters, & Parents, will more severely strike where their warnings be despised, let not us think that God will forget such as neglect his admonitions, but will wound them deeply first or last that go on in known sins, as himself threateneth, Levit, 26, 21, 24. I will walk stubbornly against them, that walk stubbornly against me. Oh, that this in time might be considered of such as have been often and many ways advertised of their faults, yet are so far given over, as they use no endeavour for the forsaking of them, & do not enter into any care or course of amendment. Tim. What is here meant by [a stumbling block, and occasion of falling?] Silas. They be speeches borrowed from earthly things, and translated to spiritual, as from highways, wherein Interpretat. stones and blocks do lie to make men stumble and fall, or from snares and nets of Powlers and hunters: they signify every thing that hindereth in the course of godliness; either quite turning us away from religion (which is meant here by falling,] or causing us to go on less cheerfully, which is called here [stumbling block:] and when the Apostle saith [put not,] the meaning is, that we give no manner of offence, neither small nor great to our Brother, either to make him fly wholly from Christ, or to trouble him never so little. For this place speaks not of a passine offence, which is taken where none is given, as the pharisees and Scribes which were offended with the doctrine and miracles of Christ, Mat. 15, 12. and as worldlings now are grieved with Magistrates, Ministers, and others for doing their duties, for their zeal against vices; which being good things, ought not to scandalise any, and do offend none but ill minds; But of an active scandal, which is an offence given, when some evil is not secretly either spoken or done, but openly contrary to God's Law, or when our liberty in things indifferent, is unseasonably used, by the which others are made the worse, less godly, and honest. For as a stone or block, so an offence must appear. An horrible crime whilst it is unknown, 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 look to this, that they never be a just occasion of sinning to any man, either by words or deeds, to hurt the salvation of any, or by building them up unto sin by our evil examples in our sayings or doings. For first, this is against the commandment of God, 1 Cor. 8, 9, 10. and 10, 32. Secondly, it pulls down heavy judgements on ourselves, Math. 18, 8. Better a Millstone were hanged about our neck, etc. The world is full of examples of such as have been grievously plagued of God, for being authors and occasions of sin to others, as Gen. 3. the History of Adam and eves fall, the Serpent punished more than Eve, and Eve more than Adam. jezabel more plagued than the judges and false witnesses, which accused and killed Naboth. jeroboam for making the Israelites to sin, more punished than the Israelites themselves. Thirdly, it is against the example of the blessed Apostle, 1. Cor. 8, 13. Fourthly, by offence given we break the rule of charity, which shuneth the grievances & hurt of every man, and studieth how to foster, help, and strengthen even the weakest. As in a natural body the stronger member succoureth the feebler, or as a Physician or Chirurgeon tenderly handleth a diseased or pained party: so love is marvelous chary not to trouble or do the least harm to the soul of any Christian brother, Rom. 14, 15. Fiftly, by offence giving, we sin against our neighbour while we beat, nay wound his weak conscience, (which is great cruelty) procuring him by our example to allow or do some thing whereof in his conscience he was not resolved, 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 lieth in us, and become very butchers & murderers of our brother's soul, (either wholly driving him away from the faith, or discouraging him:) and what a matter is this, for so slender a thing as meats and drinks & days, or such like indifferent things, to be the death and slaughter not of the body but of the precious souls of men? Rom. 14, 15. Lastly, this reacheth not to our brother alone, and to his destruction, but even so high as Christ the head and Lord, against whom we sin in wounding or hurting any member or servant of his, 1. Cor. 8, 12. There is that strait conjunction between Christ and the faithful, that the good or the evil offered to them redounds to him. Mat. 25, 45. Also how can we by our offence given, make void the fruit and force of Christ's death, towards our brother offended by v, (so much as we may, and no thanks to us if it be not so) what other thing (I say) can this be then to sin against Christ, by plucking from him one whom he hath so dearly bought? Which ought not to be understood as if any effectually redeemed by the death of Christ, and by faith engrafted in him, could indeed perish, (as Huberus & many Lutherans teach) for this is most firmly to be held (as Augustine saith,) That none of the predestinate can utterly fall away from grace, for than God's election should be frustrate, and Christ untrue, who saith, It is unpossible, Mat. 24. And his love changeable, john 13, 1. His covenant broken, jere. 31, 32. Christ's intercession unavaileable, john 17, 15, 20, 21. God's wisdom decelued, his power and goodness overcome and vanquished by man's sin: all which are not only absurd but impossible, howbeit in respect of man's weakness, ready to fall, even as a young child, or a sick person soon overturned: and the extreme power and malice of Satan, that like a Dragon is able to shake and pull down Cedars, even strong ones, if God permit. And lastly, in regard of the great & dangerous temptations and scandals which sore tempt us; it is true that the believer may be destroyed, and when any offence is given them, than what lieth in the party that put the block in his brother's way, he casteth his brother down headlong to eternal destruction: but the mighty God with his hand upholds all his, not from falling but from falling away. Tim. What duties may this doctrine of offences teach us? Silas. It instructeth us to know that such things as in respect of their nature be not evil, and which otherwise we might do, yet if they prove scandals and hurts to our brethren, we ought to shun them as things sinful and unlawful: for that meat which may be eaten if no offence follow, to eat it with offence is evil to him that doth it, Rom. 14, 20. and the like we are to judge of all other indifferent things, that accidentally by the scandal 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 gross sins, and by their example teach others to do the like. Also to parents, Masters and all Governors, which in the presence of their inferiors have spoken or done wicked things, or foreslowed good duties, as prayer, reading, etc. edifying them in iniquity by such naughty practices, and by sins of omission, that betimes upon the former reasons they move themselves to hearty repentance, for the scandal and offences they have set before others. For seeing Christ hath said it, Woe must be to such by whom offences come, except such as give them be truly humbled, turning to God, & desiring forgiveness of his mercy, fully purposing to walk without offence hereafter: for certainly they shall feel the curse of God, which do give occasion of harm to the souls of heedless men, seeing a curse is threatened, Deut. 27, 18. Will God pour his curse and vengeance on them who make the blind stumble to the hurt of his body, & will he not much more do this to soul destroyers? Tim. Now that we have done with the doctrine of offences, and proved it by reasons both foreign, and bred in the Text, let us hear what we are to learn from the objection in the 14. verse, and first what it is (to be persuaded through the Lord jesus?) Silas. Through the Lord jesus, signifies not the merit of his death (as some think,) for before the time of his passion, nothing was unclean in his own nature, but either 1. generally through Adam's sin, which polluted all, or 2. morally by intemperancy and riot, or 3. Ceremonially prohibited, as certain Beasts under the Law, or 4. scrupulously and superstitiously of such as doubt of the lawfulness of lawful meats. It signifies therefore, by the teaching and instruction of Christ, by whose spirit he knew and was persuaded (not probably and coviecturally, as the word is used when the Scripture speaks of other men's faith and constancy, as Rom. 15, 14. 2 Tim. 1, 5. Heb. 6, 9) but certainly, infallibly, and assuredly, so as he knows it could not be otherwise. In which sense, the word is used when a man speaks of his own Religion and salvation, as Rom. 8, 20. For every man knows best his own heart, and those things that himself hath received 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 be so, but an undeceivable certainty of that we do believe, containing in it these three distinct things. First, a sound distinct knowledge of the thing believed, [I know.] Secondly, a firm persuasion, strongly assuring the heart. Thirdly, a confidence, resting and rejoicing with satisfaction unto our minds, surely looking to enjoy that we believe. Tim. What Use is to be made of this doctrine? Silas. That ignorant Christians, who do either hate Use. knowledge, or seek not for it; also the wavering minded, which do not rest with any gladness in the promises of Christ, they are quite destitute of Faith, what socuer they think of themselves. And they do falsely 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 firmly and strongly it doth apprehend and stick to the word. Moreover, from the 14. verse we are taught, that the Papists defile & pollute God's creatures to themselves, because they judge them to be unclean, for meats be as they are esteemed, unclean to him that thinks them so. Of the purity and impurity of meats, we shall say more in verse 20. Tim. Then in the mean time, expound and collect the instructions from verse 16. the last verse of our text. Silas. It hath a new argument to dissuade from giving offence to the weak in our christian liberty about meats, thus. We may not do aught which may cause our Christian liberty to be evil spoken of; but for the strong to eat with offence to the weak, it will cause our commodity to be evil spoken off: therefore offences ought to be avoided. For exposition of the words, howsoever by your good or commodity, some understand their faith, or hope of glory, or godliness; yet the matter in hand which is to direct to the right use of christian liberty in middle things, and the comparing this Text with 1 Cor. 10: 29. where that is styled Liberty which here is phrased Good, doth clearly open this place to be meant of this liberty which might be (blasphemed,) that is, reproached and evil spoken of, and Christ also by it, of two sorts of persons. First, of our infirm and weak Brethren, who (not knowing but that Moses Laws, touching certain meats prohibited, and difference of days, were still in force) might by the undue & untimely use of this liberty (by such as had better instruction, and knew that jesus in his death, had abolished those Levitical shadows) be brought to mislike Christ and his Gospel, as contrary to Moses, and to open their mouths to reproach this Christian liberty taught by the Gospel, and so to fall off again from the Faith which they had before submitted unto. 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 contrary, what concord is this? what a Religion is this? As our Papists by our home divisions, take occasions to blaspheme our Religion, forgetting their own domestical contentions in more and weightier mttters. See M. Doctor halls Book entitled the Peace of Rome, which is nothing less than at unity in itself, yet upbraids division to us. Tim. What may we learn from hence? Silas. This teacheth, that Christian liberty is a blessing, seeing it enfreeth us from the yoke and bondage of ceremonies: therefore we owe thanks to God for it, that we may freely and lawfully feed on such creatures, as Solomon in all his glory, might not touch without sin. Secondly, such as do strive and differ about things indifferent, do open and lose the tongues of friends and enemies, to reproach our good, and our Gospel, and our God. Oh that Gath and Ascalon had never heard of the divisions of Epbraim and judah. DIAL. VII. Verse 17. For the kingdom of God is not meats & drinks, but righteousness, peace, and joy in the holy Ghost. Tim. WHat contains this Text? Silas. A new argument to dissuade the strong from striving about the use of meats, and such things to the offence of the weak. The argument is more forcible than any of the former. It is this, the kingdom of Heaven stands not in these indifferent things, therefore we may not with the scandal and destruction of our Brethren contend about them. In which reason, the Apostle seemeth somewhat closely to insinuate unto the rebuke of the: strong, as if they had been too eager and earnest in these external matters, placing piety, and pleasing of God in them, as if all our good and happiness had depended on them; not so (saith Paul,) the kingdom consisteth in more weighty things, as righteousness, peace, and joy in the Spirit; and not in such outward indifferent matters, as meats and days, and the like, which in no whit appertain to God's worship and man's salvation. The parts of this 17. verse be two; the one affirmative, the other negative. In this latter, it is denied, that the kingdom of God is meat and drink; in the other, it is affirmed, that it is in righteousness, peace, and joy. The holy Ghost (who as an efficient cause) distinguisheth worldly righteousness, peace and joy, from that which is both Religious and Christian, coming not of the Flesh, but from the Spirit, being in spiritual, not carnal things; and therefore, the fit and meet matter of the Kingdom of GOD, which consisteth not of this world. Tim. Interpret the words, what signifies the [Kingdom of God?] Silas. Amongst sundry acceptions, there be two especially, whereof I now make use. First, the estate of grace, whereby Christraigneth in our hearts by his Spirit: this is called [Kingdom,] because it is the entrance into, and the way unto the Kingdom above. Secondly, Kingdom signifieth the estate of glory and bliss in heaven, where because God shall fully reign in his Saints, and immediately; not as here unperfect and by means of the word: therefore it is termed also, and more chiefly the Kingdom of God. I see nothing against it, why the Text may not be expounded in both these senses, without wrong to phrase, or circumstance, or scope. For following the first sense, putting kingdom for that grace whereby we are reconciled to God, or able to please him, than the meaning is; that since there is no necessity of meats to this purpose, as to bring us to God's favour, and make us acceptable to him, 1 Cor. 8, 8. (which teacheth, that meats nor drinks make us neither more nor less acceptable unto God;) therefore there ought to be no difference about them, to the scandal one of another (especially if we embrace the latter sense) our salvation is neither hindered nor furthred by meats and drinks: therefore a folly it is to contend about these things which shall not be necessary in the kingdom of heaven, as one saith; nor of any use in our celestial conversation, (as Origen writeth) nor the things that must bring us to heaven, as Chrysostom speaks, nor the cause of our reigning there. There is a Synecdoche in these terms of meats and drinks, for they are put for all other things of a middle Nature; whatsoever they be, they do no whit at all belong to God's worship now, or man's felicity hereafter, being simply considered in themselves. Tim. What are the Doctrines to be learned out of the first part of this verse thus opened? Silas. Even this, that things that be indifferent, are of no necessity unto the service of God, or saving of our souls. The proofs hereof, 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 judged these meats, etc. to be unnecessary in their own Nature, either to holiness or happiness, the clear light of the word having taught us: as the words of the statute be, An. 3. of Edw. 6. that one day, or one kind of meat of itself, is not more holy, pure, or clean then another; and that no meats at any time, can defile any Christian, and that all meats are lawful, so they be not used in disobedience and vice, but be received with sobriety and thanksgiving to God, and sanctified by the word and prayer: therefore, howsoever with a civil abstinence at certain 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 be rendered, that by meats neither is the heart strengthened in grace, or polluted with sin, made neither wiser nor better, holier or happier. Tim. How then doth the Apostle reck on up gluttony and 1 Cor. 6, 9 drunkenness amongst the sins which bar us from God's Gal. 5, 21. kingdom? and on the other side, seeing murder is a Capital sin, and men may commit it upon themselves by Fasting and Abstinence, how may it then be truly said, that the kingdom of God is not meats and drinks? Silas. It is true, that by excess in meats and drinks, the Kingdom may be lost, 1 Cor. 6. 10. Galat. 5, 21. but meats and drinks themselves taken, or not taken, do not exclude usfrom in the kingdom, nor give us interest unto it. Howsoever the abuse, by the defect, not using them at all, or in the excess, using them intemperately, may and doth deserve damnation, and will certainly draw it upon the heads of all such which repent not of their immoderateness about these external things, yet a man doth not please God, or shallbe saved, because he eateth Fish rather than Flesh, and drinketh Beer, and not Ale. Tim. Show us what use Christians are to make of this doctrine. Silas. It serves for confutation of the Manichees, affirming Use. some meats in their own nature to be evil, as Flesh, Eggs, Milk, and Wine, saying of Wine, that it is the gall of the Prince of darkness; dishonouring the Creator, and 〈◊〉 this Text, which plainly faith The Kingdom of God is not meats. Also, the 〈◊〉 their 〈◊〉. fellows, who defend, that it were as good to eat and devour a soul, as to eat things that had blood and life. These put sin and damnation in meats even directly: and so do the Papists indirectly, and by necessary consecution. For whilst they do avouch in word and writing, that howsoever no creature is impure by creation, but so confess all to be good which God hath made: yet that to eat flesh or white meats at certain time, as Lent, Ember Weeks, Fasting days, etc. is a matter against Religion displeasing to God, yea a mortal (that is, in their construction) a heinous sin, and no less fault then to kill a man: holding them for best christians, which do put most Religion in abstinence from meats, which they reckon as a thing not acceptable alone, but meritorious and satisfactory to God's justice, both for themselves and others; & all upon this pretence to tame the flesh, which in the mean time they pamper with manifold delicacies, great provokers of lust. What is this else, but to fulfil the prophesy of the Apostle, 1. Tim. 4, 2. in hypocrisy and coloured words to make all meats unclean at some time, and to some men at all times, as if meats were the Kingdom of God, or if the kingdom were to be won or lost by meats or drinks? Tim. What other Lesson from these words? Silas. That meats and whatsoever other indifferent things are more slight, than that Christians ought to contend about them: for seeing they are no parts, either of Law or Gospel, what reason have Christians to dissent for them? Indeed for such things that please or displease God, as precepts of the Law, promises of the gospel, faith, and obedience, towards God, we are strongly to stand, and earnestly to contend for such things, Jude 3. whereof we have Paul for example, Galat. 2, 11. What may we judge then of those Papists and Protestants, which chafe and fret for neglect of a human Ceremony, being cold and careless about Christian duties, tithing Mint, and Anis, and neglecting greater things of the Law, stumbling at straws, and leaping over blocks? Also what folly to make such ado about titles, precedency, and such other toys, as if Heaven did lie upon it. This very distinction of things unnecessary to the kingdom, and necessary, well and duly considered, would cut off division and debate among brethren; who howsoever there may be some reason for differences, about the inheritance and their father's goods, yet for chips and feathers to contend, may argue lack of wit or good will or of both. DIAL. VIII. Verses 17, 18, 19, 20. But righteousness peace and joy in the holy Ghost. For whosoever in these things serveth Christ is pleasing to God, and approved of men. Let us then follow etc. Tim. WHat doth this text contain? Silas. First, the condition or parts of Christ's kingdom, which consisteth not in meats or in other external things, burr in things inward and spiritual, (to wit) righteousness, peace, and joy, such as come from the Holy-Ghost and are not carnal, nor can be lost, verse 17. Secondly, a reason from the effects, thus; In these things we serve Christ and please God, but the kingdom of God doth stand in service of Christ, and pleasing of God; therefore righteousness, peace, and joy, are necessary to the kingdom, and not meats, verse 18. Thirdly, a conclusion, that since peace is one part of religion and of the kingdom, therefore by all means Christians are to embrace that, and to put away strife about other unnecessary things, verse 19 But lest we should think that every kind of peace should be followed, he adjoineth thereunto edification, verse 20. An edifying peace is to be followed, and whatsoever belongs to it, as charity, forbearing, concord, forgiving one another, meekness, and all other furtherances of peace be diligently to be sought for. Unto this edifying peace there is set against it, as opposite, destroying contention. Fourthly, an answer unto a secret objection: But seeing all meats are pure, created and granted of God as lawful to use, why should it not be good for me to eat of all meats, whatsoever become of other men? Not so saith Paul, for though all meats be good, yet they be not good to him which eateth with offence to his brother, verse 20. Tim. Now expound and tell us what is meant by [righteousness, peace, and joy?] Silas. Righteousness signifies justice imputed, or of the Righteousness person being absolved from sins, and accepted righteous through faith in Christ. Secondly, inherent justice, righteousness of works, or that which the Scripture calleth sanctification or holiness of life, begun in such as are Peace. justified by faith. Peace signifies inward peace of conscience, quieted in respect of reconciliation with God, and remission of sins: also outward concord with the brethren; this being a fruit of inward peace of the soul, as that followeth justification by faith, Romans 5, 2. By joy.. joy is understood the sweet motion of a Christian soul cheered up and made glad, partly by present sense of Gods love shed into the heart, and partly out of hope of the reward to come, Rom. 5, 3, 5, 6. Of this joy Christ saith it is not taken away, john 14. And Paul, that it makes joyous in tribulation, Rom. 5, 3. Of these three ye may read at large before, namely in the Dialogue upon the beginning of the fifth Chapter. The Holy-Ghost is added here, both to note the efficient cause of Christian righteousness, peace, and joy: also to distin guish Christian righteousness, peace, and joy, from that which is worldly and carnal, grounded upon earthly things, and being also unconstant. Tim. What is the doctrine from these words? Silas. That things which be necessary to the kingdom Doctrine. (that is, to religion and salvation) they be spiritual and inward things, such as by the Holy-Ghost are wrought in the soul, as namely justification by faith, peace of conscience, joy in the Holy-Ghost: which is not so to be taken, but that charity, repentance, godliness, meekness, patience, temperance, truth, goodness, fidelity, etc. do belong to the kingdom. But these three are here named, as chief, and cause or ground of the rest, which be unseparably linked to these. For justifying faith as a glorious Lady, after her doth draw a train of Christian graces, which always be where faith goeth before, as Ruth would be wheresoever Naomy was: and righteousness of works containeth all virtues in it. Also the ministry of the word, prayer, and Sacraments, though external things, yet they have relation to these spiritual things, whereof they be the helping causes or instruments to beget or increase, and so belong to the kingdom. The reasons why the kingdom standeth in such spiritual things is, God being a Spirit, john 4, 24. the things of his kingdom must be spiritual, and suitable to himself who is the King. Secondly, his kingdom is not of this world, john 18, 36. therefore not in worldly but in inward & heavenly things his kingdom consists. Tim. What is the use of this doctrine? Silas. It serves to provoke all men with all endeavour to seek after righteousness, to have their sins forgiven them, to be partakers of Christ's justice, and to work righteousness, leading a just life, to get the blessing of an appeased and pacified conscience, and a joyful heart under hope of glory, without which we have no fellowship with the kingdom, no part in salvation: and let all such as have received grace to believe, and by their faith do receive the justice of Christ to be their own, and are regenerate to live justly, having peace with God and men, rejoicing under the hope of glory, though but in a weak measure and with much imperfection; Let them I say, much comfort themselves, and continually praise the God of heaven, which hath imparted to them such things that are so necessary to true religion and eternal salvation. Thirdly, here is a reproof to such as be earnest in external slight things, and neglect the chief matters, yea of such as rest in general knowledge, profession, outward reformation of life: some delight in the word and in the brethren, in a certain zeal against superstition and profaneness, in the commnuication of the mysteries, etc. which be good things yet such as others have had and very many have, who never set foot within the threshold of the kingdom, whereof a man or woman shall never become a true member so long as they lack regeneration, and the fruits thereof, righteousness, peace, and joy. Tim. What other encouragement to labour for these things? Silas. That not by these things (as if we could merit by them: for they are effects of grace, not causes of the kingdom) but in these things we serve Christ and please God: to serve Christ is by faith and obedience to cleave to him. After this manner Christ will be served, and God will be pleased, and both we and our doings will be accepted of him, if we fetch righteousness from Christ alone, drawing from him and his promises matter of sound tranquillity and in ward cheerfulness, endeavouring to live uprightly and godlily. Now what should we study rather to procure, then that we may serve Christ our Redeemer, and please God our Creator and preserver? for it is the end of our creation, redemption, and conservation, to serve and glorify Christ, and to please God. Therefore how earnestly should these things be striven for and searched after, which do enable us to honour and please both God the Father, and Christ the Son? See how much they are deceived, which in popery do place the service of God and pleasing of Christ for the most part, in outward rites and ceremonies devised by themselves, whereas the Sacrifices of the law, and the ordinances of the Gospel being severed from these inward things, are abhorred of God, Esay 1, 13, 14, 15. Mat. 7, 22, 23. God's own holy institutions are no whit available to serve & please Christ, nay they be an abomination if they be not joined with faith, etc. Tim. But why doth he say they are approved of men which have these things, seeing the world hates Gods children, and think the worse of them because they love and obey Christ, as Cain hated Abel, and the jews and pharisees in the Gospel for that reason condemned Christ and his Disciples? Sil. Yet even wicked men are compelled to approve & sometime to honour them which are crowned with these gifts of the Spirit, as the Philistims and Hittites, Abraham and David; and the Egyptians, joseph: and Herod, john the Baptist; and Pilate and the Centurion, Christ: & Foclix reverenced Paul: Howbeit in our Text, are meant men of sincere judgement. These will always accept & commend, and give good testimony to the faithful, as Enoch had a good report, so had all the faithful, Heb. 11. Learn hence, that we may not utterly contemn the judgement and witness of men, Rom. 12, 17. Howbeit in order, we must begin at the approbation of GOD, to seek that most and first, Math. 6, 33. and asterward the allowance of men. He is not the servant of God, which either pleaseth men, rather than God, or God without all care of men: God first, and for himself; Men after, and for God. Tim. What are we to learn from verse 19? Silas. First, that we must pursue peace with our Brethren, that is, seek it with vehement desire, not coldly nor carelessly, seeing peace pertaineth to Religion and salvation, it must needs be eagerly followed after, after the example of Abraham, exercising and hunting after peace with Lot, and of David, who sought to live peaceably with all men, Psal. 120. whose counsel is, we should follow peace, Psal. 34, 14. Have peace with all. See Rom. 12, 18. Secondly, as we love peace, we must get and look after such things as belong unto peace, even all graces which be Parents to breed, or Nurses to foster peace, as mild speech, courteous behaviour, forbearing revenge, pardoning errors, passing by offences, interpreting of doubtful things to the best part, soft answers, direct silence, or whatsoever else may cause or confirm peace. Thirdly, we must beware of the quite contrary, of all things which may be hindrances to peace, as hatred, envy, desire of revenge, fierceness, busy meddling, debate, strife, whispering, backbiting, and tale-bearing, etc. as a sword point, or as a Scorpion, so are these to be avoided of them that love peace. Fourthly, Christians are to embrace such peace as tends to edification. We are God's house and Temple, 1 Cor. 6, 19 1 Cor. 3, 9 2 Cor. 6, 16. As in a natural building, many workmen join their labout together, to perfect one building; so Christians must with joint care, diligence, and study, do such things as make men better, more godly and religious, more strong in Faith; and this is to edify, which principally pertaineth to the Ministry, Eph. 4, 11, 12. yet reacheth even to professors, who as living stones, must strengthen and help one another to Godward. There is a peace in evil, when persons agree in superstition, heresy, in unrighteousness, theft, and cruelty: as Note this. Simeon and Levi brethren in evil, Herod & Pilate against Christ, the false Apostles against Paul, agreed. This is a wicked peace, it tends not to edifying in godliness, but to destruction, and maketh men fall from God, and become worse and worse, and therefore is to be abhorred. Zachary joineth peace and truth. Zach. 8, 16. Peace and holiness put together, Heb. 12, 14. Peace and edification in this text. Thus the Scripture sets our bounds for peace which we may not pass: a necessary and holy contention, is to be preferred to an impious peace. Tim. What are we to learn out of the 20. verse? Silas. Namely, that our Brother's faith and salvation, (which be the work of God) ought to be so dear to us as we ought not to overthrow it by our offensive eating. For howsoever all meats be pure and lawful in their own nature, and by God's ordinance, yet our eating is evil if the peace of the Church be troubled, or edification hindered, or offence given to such as be weak. Where indifferent things cannot be used, but with disturbance of Christian concord, with loss of peace amongst Brethren, with hurt and destruction to the infirm, with scandal & offence, than they cease to to be indifferent, and the use of them is evil, as Illyricus and Paraeus teach from this place. Tim. Whether are we to abstain from eating flesh, if we be in the presence of a superstitious Papist, who makes conscience of it, lest we offend him? Silas. If such a Papist be simply seduced by others, and hath had no means of knowledge by instruction and doctrine of the word, than there is the more regard to be had of him: he is first to be showed in good fashion, that all creatures are good and lawful at all times, and nothing in itself unclean, but to them that thinketh it so, or which eateth with offence against his conscience; these make meats which be pure, to be unpure for use to themselves. Secondly, if it be an understanding Papist, then the case is altered: for there is great difference between a weak jew, and an obstinate Romanist. First, because such an one is not to be held a Brother, as I have proved before, chap. 12. and we are commanded to avoid giving offence to such as be brethren. Secondly, these meats, as flesh of all kinds, and white meats were never forbid by Moses Law, as those were which the unskilful jews made conscience of. Thirdly, these Papists have had time enough, and means enough also, to have learned Christian liberty; it hath been demonstratively proved, 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 jews did, but out of malicious stubornnesse, which we are by no means 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 healthful, being done against the King's Laws? Silas. Better never to eat flesh, then to eat with scandal of thy Brother. For if he now be moved to eat against his conscience, by seeing thee to eat, than he is destroyed by the untimely use of thy liberty. Howsoever we have learned, that we need make no Conscience of the thing itself, being indifferent; yet the Prince's commandment in a thing of a middle nature, especially being given for good ends, profitable unto the commonwealth, binds the conscience by virtue of that general precept, Honour the King: and let every soul be subject. Contempt of authority, breach of wholesome laws, joined with evil example to embolden others to transgress, are faults which displease God, and defile the conscience, and deserves punishment both temporal and eternal. How human laws, bind unto sin, see Dial. on Rom. 12, 5. DIAL. IX. Verses 21, 22, 23. It is good neither to eat flesh, nor to drink, nor any thing whereby thy brother stumbleth, or is offended, or made weak. Hast thou faith, (or thou hast faith) have it to thyself before God, happy is he which condemneth not himself in that which he alloweth. And he that doubteth, etc. Tim. WHat is contained in the 21. verse? Silas. The conclusion of the former exhortation to the strong, that in the use of meats they give no offence to the weak, and so generally in the use of all indifferent things; which in themselves are good and lawful, but being done with offence are evil, tending to destroy the work of God. Having said this in the former verse, that eating with scandal is evil, now on the contrary he concludes, that to forbear 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 here by good? Silas. The positive is put here for the comparative, 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 abstain rather than to eat with offence. Tim. Why doth he mention here not only flesh, but wine and every other thing? Silas. First, to make the instruction more general and large, also to teach that in things simply necessary to life, we are not to forbear them, though others be offended; as if one should take offence at our eating bread or drinking beer, whereby our life is maintained: but for some kind of flesh and wine, or whatsoever else it is which we may be without and yet live, we are bound in case of offence to refrain such things, at least for a time, till such as do stumble be better persuaded by instruction. Tim. Is there any difference between stumbling, being offended, or being made weak? or 〈◊〉 they signify one and the same thing? Silas. Howsoever some distinguish them and understand (by slumbling) that which elsewhere is called the wounding of the weak conscience, being troubled & not knowing what to hold or do, 1. Cor. 8, 9 and (by being offended) a quite falling away or breaking off from the faith or Gospel, which is called before to be destroyed, yerse 15. and to perish, 1. Cor. 8, 11. and (by being made weak) that which before in verse 15. was in other terms said to be grieved. (Of which distinction there may follow this good observation, that so soon as we see the conscience of our brother begin to waver by our actions, it is our duty to cease & give over ere it come to be wounded and wracked;) yet for my part I do rather judge that one and the self same thing is signified here by the heaping up of divers words, namely thereby the better to insinuate that great heed, care, and circumspection be taken, (as he said before verse 13.) that no stumbling block or occasion of sinning be put in our brother's way, which might be either by making them do that which they saw others do with a wavering mind; or causing them to detest the faithful, as prohaneners of Moses law, by going against his prohibitions in use of days and meats. Tim. What instructions may we take from this verse thus opened? Sil. here is laid forth the condition of weak Christians, which lack the knowledge of the word: such are apt to stumble like blind men, & like sick persons they be weak, ready to trip and to fall upon every occasion. This must serve to humble the infirm and weak of judgement, & stir them up to seek for more store of grace, and light of knowledge, to be able to walk more firmly. Secondly, it is much better in case of offence, to sorbeare our liberty in things indifferent, then to use it, as the salvation of a Brother, is a far more precious thing then the nourishing of our flesh or body. Also, thereby we prefer 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 read these Words by way of concession, then by interrogation, Hast thou faith? Silas. Faith signifies the knowledge and persuasion of our liberty in indifferent things, as verse 14. in his own example he expounds it. These words contain another secret objection, in the behalf of the strong, thus. I know and believe my liberty which I have by Christ, that nothing is unpure to me, why should not I profess it in words, and express it in act, without respect had of others? This Objection the Apostle answers first by granting, Thou hast this Faith, I yield it unto thee. Secondly, by distinguishing thus: Have thy faith unto thyself, in thine own Conscience, but express it not to the hurt of thy Brother, (for this must be understood necessarily) enjoy thy knowledge to thy edification, but use it not to another's destruction. Tim. What then, shall my Faith lie hid and be smothered? Silas. No (saith the Apostle) have it [before God,] approve it unto him, use it so, as one that knows he must give an account of it before God, and comfort thyself in it in his sight; and be thankful to him for that knowledge which he hath given thee, and that is fufficient in this case. Thou needest not make any ostentation of it to the hurt of thy brother: let it even be enough to thee that God knows thy faith. This is like unto that precept of Christ, Math. 6, 6. Thy Father that seeth in secret, shall reward thee openly, As in some cases, and sometimes, we may hide our Prayers, so the profession of our faith, lest we boast unto the danger of others. Tim. What then, is it lawful for Christians to dissemble their Faith and profession of it? Will it be sufficient in time of persecution, to have Faith in his heart before God? How then hath Christ commanded us, to confess him before men? Also see Rom. 10, 10. where both faith and confession, are required unto salvation. Silas. Our Apostle here speaketh neither of general Faith by which we believe the whole word both of Law and Gospel; nor yet of justifying Faith, whereby we receive Christ, or the promises of Christ unto salvation, but of a particular faith, whereby we believe something to be lawful. Secondly, even this particular faith (which is a persuasion of our liberty in indifferent things) is then only to be concealed, when it cannot be professed and practised, without offence and scandal unto our weak brother. Not the profession then, but the unseasonable hurtful profession of this faith, is here prohibited. Herewith agreeth the judgement of Chrysostome upon this place: This text (saith he) is not to be understood 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 he) it is written, With the Mouth confession is made to Salvation. Again, 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 subverted, when it is unseasonably showed. Tim. Tell us now what the Apostle doth in the rest of the Chapter to the end thereof? Silas. He giveth three short and pithy rules to direct both strong and weak, in the use of things indifferent: The first concerns the strong only; the second the weak only; the third them both: The first is set down by way of acclamation, O blessed is the man which condemneth not himself in that which he allows. Touching the understanding of which rule note, that Apostle speaks first touching a man's condemning himself, and not being condemned of others, or making themselves 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 himself. Thirdly, he is to be understood of one and the same instant whereby one man in his judgement condemneth, and in his practice alloweth one and the same thing. The sum then of the rule is thus much, that he is indeed a happy man whose practice in outward act agrees with the inward judgement of his conscience. More plainly thus: In conscience to be persuaded, that a weak brother is not to be offended by undue and untimely exercise of our liberty, so to allow this, as by no contrary deed to condemn it, it is the happiness of a man not to be accused of his heart. Let all men strive for this happy condition, after the examples of job, chap. 27, 6. and of Paul, 2 Corinth. 1, 12. Tim. What is the second Rule which belongs to the weak? Silas. He that doubts is damned if he eat, because he eats not of faith, that is, not believing so in his heart, as he shows in act. The rule more at large is thus much: that such a one is guilty of sin, hurts his conscience, and offends God, which either eats or doth any thing else with a wavering doubtfulness, and not being well persuaded, whether they do well or ill, please God, or displease him. A Christian which will please God and keep his conscience pure and unspotted, must be able to discern of that which he doth, whether it be lawful or unlawful, according to that which is written before, Let every man be persuaded in his own mind: to do a thing which is good, and yet do it doubtingly, (the mind being tossed too and fro with divers reasons) doth pollute the action to him that doth it, and makes it to be sin, lacking right rule, and end: for it is neither governed by knowledge of the word, nor done to God's glory. Let men therefore learn to resolve of their deeds before they act it, and enterprise nothing so long as ones conscience and mind is doubtful, what he may do: for so long our deeds cannot be referred to God's praise, and this very thing is enough to make it sinful; for it is sin whatsoever misseth of the due end. Tim. What is the third rule? Silas. That it is sin whatsoever is not of faith, where He meaneth by faith an undoubted certainty of mind, 〈◊〉 〈◊〉 of the truth of God, 〈◊〉. the word [faith] cannot be interpreted of conscience, for this interpretation is against the beginning of the 23. ver. for if there faith were alone with conscience, the meaning than should be, have a conscience in thy conscience, which is absurd. Secondly, wicked men and 〈◊〉 have a conscience but no faith; also heretics faith is no faith, yet they want not conscience. Thirdly, weak ones eat without faith, for to the strong only 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 special faith which is the knowledge of our liberty, but chiefly 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 upon the word, and giveth certain direction both what we are to believe and do: the works then of all Infidels and natural men are sinful, though glorious for show, and good for substance; because they come not from faith, and whatsoever comes of 〈◊〉 will is good morally, but not spiritually. Also this admonisheth all Christians as they will keep sin out of their works, to undertake all things by the level of the word; be sure it be written and found there, and then have trust and affiance of acceptation by Christ, do it that God may be pleased and honoured. Wicked men (saith Chrysostome) delight in that which themselves invent, but the faithful measure all by the word, whether they think, speak, or do. They show themselves to be but hickscorners and cavellers which to overthrow this wholesome doctrine of governing our whole Christian course, and every step of our way, to heaven, by the word of Faith, do most childishly allege, that then for the taking up of a chip or a straw, etc. we must have our warrant from the Scripture, which we say is our mistress to teach us Religion and all manners, both faith and life, 2 Tim. 3, 15, 16. Any thing that is of salvation to be believed, as an Article of Faith, or practised as a service of God, or done as a duty to God, to men, or to ourselves, we are to have our warrant either from the express word, or by some necessary deduction and consequence from it: for it teacheth all truth of godliness, it convicteth all error in religion, it reproveth all vice, it instructeth in every virtuous way. The ways of the young man (to whom for his youth some liberty might be allowed) yet be not clean and pure, except they be purged and ordered by the word, Psal. 119, 9 which how is it a Lantern to our feet, and a light to our steps, if there be any part of our Christian faith and conversation, for which it giveth not direction? For if it be so perfect, as it hath sufficiency to enable the man of God to every good work of his calling how much more men of other vocations? Worthily then have the ancient Doctors of the Church (as I have tofore showed) honoured the word 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 been inspired by a Spirit of infinite wisdom? Would the most wise and good God leave to his Church but half a rule, a lame & maimed Canon? which should be supplied by decrees and traditions of men, by good intentions of our own (as they are called,) by direction of reason, by suggestion of every man's conscience? As our Romanists would have [Faith,] in this text, to be understood of the persuasion of every man's conscience; so as an Heathen and Infidel doing that which in reason & conscience he judgeth right, that cannot be sin: but whatsoever any doth (believing it in his conscience to be lawful) that is a good work, 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 uttered, it is not well: for the very Gunpowder 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 use of our reason. By benefit whereof, howsoever we may do things naturally or morally good, yet not spiritually good, so as God be pleased. For it cannot be, that any work of ours be 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 ministering good Laws, education of Children, reverence of Superiors, succouring of Parents, speaking truth, keeping promises, defending their country, etc. in Pagans and profane Christians be sinful, but rather virtuous acts, An Infideil is 〈◊〉 of sin, because he doth his works not of faith, or to the end for which he should, and he doth them with an ungodly will. (if we respect the substance of the thing done,) yet if we regard circumstances (as that they were done not unto a due end, or out of a good mind, and for the persons of the doers were not of Christ) so they were sins, and displeased God. Thus Origen: it is turned into sin, whatsoever good the wicked do, because they are not done in faith. And Augustine: Virtues must be judged not by actions, but by ends; and unbelievers do nothing to a right end. Again (saith he,) There is no good work, where there is no faith. Aug. CHAP. XV. DIAL. I. Verses 1, 2, 3. We which are strong aught to bear the infirmities of the weak, and not to please ourselves. Therefore, let every one please his neighbour in that which is good to edification, for Christ also would not please himself, 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 be the Contents and sum of this Chapter? Silas. After a grave exhortation in Chapter 14. unto strong Christians which were confirmed in the Doctrine of the word, to apply Order and parts of the Chapter. themselves to such as were weak in knowledge, by taking from them matter of offence by the untimely use of their liberty in things indifferent: Now in the 15. chapter, he so knitteth & shutteth up that persuasion, as he passeth from the particular to the general, exhorting the stronger sort lovingly to bear with the weaknesses of their brethren in all those things, wherein they had need to be supported; after Christ's own example, who out of his deep love succoured both jew & Gentile. After this done, he excuseth himself for writing unto them with such freedom of speech, showing that he did that for good ends, and according to his office of an Apostle, which he diversly and greatly magnifies. Then he promiseth to come unto them, telling them what had letted him hitherto, namely, his weighty business, and a charge put upon him by the Churches, to carry alms to the poor Saints at jerusalem. Lastly, he 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 stir them up unto Christian love, patience, and concord, unto ver. 14. Secondly, the conclusion of the Epistle, which containeth three things. First, an Apology of his writing, to v. 22. Secondly, a promise of his coming, unto verse 30. Thirdly, a petition for their prayers, unto the end of the Chapter. Tim. What is the scope of this our Text? Silas. To persuade brotherly charity towards the weak, to bear with all their infirmities both in Faith and manners. This duty of charity, is first propounded in two precepts. The first, to bear with the infirm: the second not to please ourselves. This is negatively set down, the other affirmatively. In the other three Verses following, he confirmeth his precept by two reasons: one by the end of our gifts, which is, to strengthen the weak, verse 2. the other, is from the fact of Christ, who pleased not himself, but us in bearing our infirmities, which is proved by a Testimony out of the Psalm 69, 9 and verse three: And lest this authority might seem not to be fitly alleged, or to belong to us, therefore in verse 4. he layeth out the general use of Scriptures to be for our learning and life. Tim. Interpret the words, and tell us what is meant by strong and weak; Also by infirmities, and bearing with them? Silas. Strong or mighty, signifies Christians of better knowledge and more pure life, such as were better taught, and of greater holiness. Note that he putteth himself into the number of the strong [We,] not out of ambition, but in truth as it was (for he had extraordinary gifts and revelations) to set himself for an example of his own doctrine, the better to move others to do that which they perceived him to do before them. As Gedeou in the judges 7, 17. said to his men: so every Minister should say to his flock, What ye see me do, that do ye. There should be a sweet harmony between the words and works, teaching and doing of a Pastor. See Acts 1, 1. Phillippians. 4, 9 By weak are meant the feeble, not in body but in mind, being inferior to others in knowledge and godliness. And though the word Englished (infirmities,) do reach to all weaknesses both in state by want; in sex, as of women; in body, as by sickness and old age, all which we are to bear with others in pitying and relieving them as we may; yet here are to be understood spiritual weaknesses (not great vices and open crimes, murder, perjury, adultery, etc.) as errors in Doctrine, which be not against the foundation, ignorance in some truth, forgetfulness, etc. also sudden passions of anger, grief, etc. and failings or slips in life which do not overturn honesty of manners, as some rash and idle speech, etc. these be called infirmities, that is, the sicknesses and maladies of the Christian soul, which is showed to be weak by them. To bear these infirmities, it is a speech borrowed from the frame of man's body, where the bones (which be the strongest parts) do bear up the flesh and other weak parts; or else from buildings, where the pillars do bear up the burden of the house. See 1 Kings 5, 17. and revel. 3, 17. where believers are called pillars. Tim. What is our Doctrine from this first precept thus opened? Silas. First, that all spiritual weaknesses are weighty and heavy burdens to be borne: as young children and sick persons are burdenous and troublesome to such as attend them: so infirm Christians which have errors and frailties, are unto such as live with them; they are such a burden as one takes up with grief, and lays down with pleasure: such as have much to deal with them, feel it to be so to their great molestation. This doctrine serveth both to humble the weak to walk Use. in more lowliness, and to labour for more strength, that they may be less irk some and grievous. Secondly, it warns the stronger sort, that they have cause to pray for much patience and power, to be able to bear such cumbersome burdens. Tim. What is the next doctrine from these first words? Doctrine. Silas. That it is a duty (not a gratification, courtesy, or indifferent thing, which need not be done) for such as be more fully instructed, to sustain or bear the unskilful, and persons of mean gifts. This duty of bearing hath in it these sour actions: First with patience to suffer. Secondly, with compassion to pity and pardon imperfections. Thirdly, with wisdom to admonish. Fourthly, with love to correct and reprove, that they may be healed. The reasons of this duty be these: First, we are members one of another. Secondly, we have one need of another in some things, as in other things they have need of us. Thirdly, we must do as we would be done too. Fourthly, law of nature teacheth stronger to help weaker, as it is done in a natural body. Fiftly, the law of God commands to lift up our neighbour's sheep being fallen into a ditch, much more is this to be done to a feeble brother that falleth into any sin. Sixtly, the weak in faith, are like to the sick in body, and who would not pity and help such as cannot help themselves? They are like to little children which stumble and fall, and such who would not take up? Did a Samaritan kindly entreat a wounded jew, and should not we kindly respect a weak brother? Oh let us then in love consider one another, & with true repentance for that which is past, let us henceforth with all our might strive against self-love, impatience, fierceness, pride, cruelty, and uncharitableness. Tim. Come to the second precept, and tell us what it is not to please ourselves? Silas. Not wholly or only to seek our own commodities with neglect of that which may be pleasing or beneficial to our brother. Hence we learn that it is a sin for a man to satisfy himself with contempt of others, to foreslow what may be profitable unto others, being altogether given to attend that that pleafeth our selves. For first, this is against the nature of charity, which seeketh not her own things, 1. Cor. 13, 5. Again, it is contrary to the practice of blessed Paul, who pleased not himself, that he might profit and please others, 1. Cor. 9, 19, 20, 21. & Chap. 10. verse 33. Tim. But what reasons doth the text afford us why we should satisfy and please our neighbour as well as ourselves? Silas. One is from the end why God hath given more knowledge and greater gifts unto some: (which is the good and edification of our weak neighbours, (that is, to make them stronger and better in faith and piety) therefore hath God given to some greater and more graces, to direct and support such as have fewer and lesser. As in a natural body the gifts of the most excellent parts are given them to conduct & comfort the more feeble members. Tim. What is the use to be made of this lesson? Silas. First, to exhort the strong, as they desire not to Use. miss of the right end and use of their gifts, in all meekness and love to accommodate themselves to the more ignorant, to instruct and amend them. Also it warns the weaker, not to look that others do condescend and yield unto them further than will tend to their good and edification, either to bring them to Christ, if so be they strayed from him, or to confirm them in his faith and religion, if they stand and abide in the truth. Tim. Come to the argument taken from Christ's example verse 3. What is meant by not pleasing himself? Sil. here is an (ellipsis) it would be supplied thus: not himself but us, (and not us but his Father.) The meaning is he spared not himself, to do good to others, he refused no shame nor smart to procure us eternal case and glory: being in his estate poor, in his name reviled, railed on: in his body whipped, pierced, wounded, crucified: in his soul filled with anguish, sorrow, heaviness, astonishment, horror: he being Lord of all, yet servant to all, most blessed, yet made a curse for sinners. This was foretold in Psalm 69. 9 which to be well fitted to Christ, appeareth by comparing this text with john 2, 17. By rebukes or blasphemies are meant not only reproachful words cast upon God, which no less grieved Christ then if they had been laid upon himself, his Father's contumelies were as grievous to him as his own: but by a Synecdoche of the part, one heinous sin of blasphemy or reproach is put for all kind of sins, which are so many contumelies, reproaches and ignominies against the majesty of God: these all fell upon Christ by the eternal decree of his Father, who so appointed it, 1. Peter 1, 20. and the voluntary obedience of the Son so willing to have it, so submitting to his Father's pleasure and command, Phil. 2, 8. He had all the sins of all the elect in the world laid upon him alone, that he as a common pledge and surety might bear them, and by bearing be made a propitiatory sacrifice to purge them, and satisfy God's justice for them, as it is written, Esay 53, 4, 5, 6, 7. The iniquities of us all were laid on him, also john 1, 29. This is the Lamb of God that taketh away the sins of the world, also john 10, 15. He laid down his life a ransom, 1. Pet. 2, 24. He bore our sins etc. 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 forgiving trespasses, Ephe. 4, 33. Of mutual love, Ephe. 5, 23. Of a free and constant confeision, 1 Ti. 6, 13. and 2. Tim. 2, 8. Of suffering the Cross, Heb. 12, 2. Of fidelity in his function, Heb. 3, 2. Of meekness, 1. Pet. 2, 21. and 3, 18. Of lowliness, Phil. 2, 5. and in our text of patience and charity in bearing reproaches. Our Lesson then hence is, that it is Christian's duty to tread in the steps of their Saviour Christ, and walk as he gave example, 1 john 2, 5. For we are un worthy to be counted Christians, if we profess him in name, and be not like him in works. If he be our Lord indeed, like worthy servants we must strive to do, as he gives us example, john 13, 15. Tim. What Use to be made of this point? Silas. This reproves such as will protest they believe in Christ, and are his servants and followers, yet do not conform their actions after his pattern, never thinking to live as Christ lived; forgetting and neglecting such a perfect and noble precedent, to whom the more nearer men do come in holiness and love, more like they be to God, and nearer unto perfection. Also, it condemnts such heretics, as made of him but an exemplary Saviour, to give us example to live so, as we may at last come to salvation. For he is so to us a pattern, as he is our Highpriest too: he suffered, and by his pains and death redeemed sinners, giving himself a price, his blood a ransom, to set free such as were under sin, death, and Satan. By our Text it is plain, that then he became an expiation to cleanse our greatest sin, even our blasphemies (not lesser sins only,) when he also showed forth a worthy example of loving and patience, who being creator and King of glory, yet bare so much and heavy things, would teach us (being his servants and creatures) to bear a little, and some smaller matters in our neighbour. Let us shame with our mouth to call him Lord and our Redeemer, except we find our hearts willing to do as he hath done. Nor ever let us look to have him our Saviour, except we make him our Sampler. DIAL. II. Verses 4, 5, 6, 7, 8, 9, 10, 11, 12, 13. For whatfoever things were written afore time, were written for our learning, that we through patience and comfort of Scripture, might have Hope. Now the God of patience and consolation, grant you to be like minded one towards another in Christ jesus, that ye may with one accord and one mind, glorify God, even the Father of our Lord jesus Christ. Wherefore receive ye one another, as Christ also received us unto the glory of God. Tim. Show what be the parts of this Text, then interpret the words of every verse severally, with the Doctrine and use of them. Silas. This Text containeth first a secret objection with the answer. The Objection is thus: Yea, but the place in the Psalm, belongs to David, or Christ, and not to us. Unto which he answereth, that it is a bad consequence. For it so concerneth them, as it was delivered to writing for our learning also. Secondly, a petition unto God for unity or agreement in doctrine and wills, verses 5, 6. Thirdly, the first exhortation in verse 1. is rehearsed with the two Arguments from Christ's example, verse 7. which example is applied first to the jews, verse 8. then to the Gentiles, verse 9, 10, etc. whose vocation is proved by many Oracles of Scripture, unto verse 13. Tim. Now return to verse 4. what is meant by things written afore time, and to what Uses serve they? Silas. The Books of the old Testament, Moses, Psalms and Prophets. The uses to which they were ordained, are particularly many, but generally two. First, doctrine or learning, which is the foundation or root, whereon the other fruits do rest and grow. Secondly, life or practice 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 mind, or fainting through evils. The next is Consolation, which stayeth their mind in the full confidence of God's assistance, and a good issue. Thirdly, Hope, which is an expectation of heavenly glory. There be other ends of Scripture, as to work all graces, to reprove, to exhort, to convict: but these be the chief named here, to confirm men in faith, patience, and hope of eternal life. Now because the Scripture as an instrument works these gifts, therefore here they be called patience, comfort, and hope of the Scriptures, teaching them and causing them: To which purposes forsomuch as the new Testament serveth as well as the old, being all inspired by one Spirit, therefore the Apostoticall writing howsoever not then extant, yet this sen tense reacheth unto them also. Tim. What he our lessons from the words thus opened? Silas. First, we learn that there is nothing in the whole Scripture idle or superfluously written, but the whole and every part hath fruit and edification in it, not only to such as lived under the old Testament, but to such as live in the Church in all ages; neither only is it written for the profit of Novices, (as some heretics avouch,) but of the most perfect: all men one and others may learn from thence, and be the better for it. The reason is, because the Reason. counsel of the most wise God, his treasures of knowledge are opened therein, so far as concerns man's salvation. Also it was ordained and inspired for the profit of the whole Church, 2. Tim. 3, 17. Every sentence of Scripture hath in it matter of some profitable instruction. Tim. To what use serveth this first instruction? Silas. First, it serveth to distinguish these sacred books from all other which have some vanity, superfluity, or curiosity in them, something to be cut off as needless. And again, though they teach other behoveful and lawful knowledge and sciences, yet help not to instruct unto salvation; whereas the Scriptures have nothing which may be rejected, but is all necessary and wholesome, informing men sufficiently in things of eternal life, john 20, 31. 2. Tim. 3, 13. Secondly, it checks the arrogancy of such as held the old Testament to have only temporal promises, and of the Manichees which reject the old Testament as vain and unpertinent to us: likewise the Saducees which admitted only Moses books: likewise of Libertines, which stick to certain pretended revelations, despising Scripture as written for novices and weak ones. And of the Papists, who affirm that there was an higher doctrine (than the Scripture hath any) to feed perfect ones, (their Church traditions forsooth:) whereas the Apostle Paul putteth himself in the number of such as may learn from the Schoolmaster (the Holy-Ghost) who indicted the Scriptures, though he had been rapt into the third heavens. Thirdly, it reproves such profane persons, which either read not at all, or else read Scriptures to pass away time, as they read Livy or Chronicles for story, without consideration of further spruce thereby to be gotten. Lastly, it exhorts all Christians to read them with this mind, to be edified, ask still of themselves, what may I learn by this, or how doth this appertain to me; oh that every one would do it. It were greatly to be wished that as God hath given his written word for spiritual soul instruction and comfort, so every one would study, read, hear, and preach them with this sincere heart to see and observe what makes for the making of them wiser or better. For certain it is, that such have the kindly and saving use of Scriptures, as turn every branch of it to the furthering of them in godliness and doctrine, or in good life and manners. The end of Scripture is practise as well as doctrine, we read and hear to learn, and we learn to know, and we know, to the end to live thereafter. practic knowledge is the very mark and end of Philosophy which would have speculation to end in action; much more it would be so in divinity, where blessedness is promised (not for doing) but to doers. More especially, let God's messengers which are to teach scriptures to others, be here warned, that their part is in handling Scripture, (if they will be free from the grossest sacrilege) not to convert the Scriptures to serve unto vain glory, ambition, worldly preferments, carnal ostentation, placing either themselves or other men, (a thing too common, and common (that is unclean) even a great and horrible pollution of the sacred word, to accommodate it to such profane purposes) but to the edifying of the hearers in faith and piety, to that end denying themselves, and delivering the word in that simplicity in which it was left us by the holy Ghost. Tim. What other thing do we learn from this 4. verse? Silas. The difference between the patience, comfort, and hope of the Heathens, Papists, Worldlings, and true Christians, who have these graces from the Doctrine and faith of Scriptures, which is the mother and Wellspring of them. Christians therefore be patient, comfortable, and hopeful, because they believe the doctrine, which teacheth God to be the author of afflictions, (not fortune or the will of men:) and that as the causes be just and equal to correct, humble, & mortify his Children, so the 〈◊〉 will be glorious, in declaration of his own special goodness and power, helping in extremities, and working for best to his, and for the advancement of the eternal salvation of his own, according to his own promises, and the experience of innumerable Saints, (as in Abraham, job, David, and Christ's case,) which by proof have found how faithful and good God is in his chastisements, doctrines, examples, and promises, being their worthy pillars. Whereas all unbelievers, whatsoever show of these graces they make, yet they are but mere shadows, having (for the ground of patience,) their own natural reason and carnal respects. But of these 3. graces, and the general use of Scriptures, read more on the Dialogue on Ro. 4, 23. & 5, 3, 4, 5, 6. Tim. Proceed to verse 5. the second part of our Text, and tell us what God of Patience and comfort meaneth, and what we are to learn from this Prayer of the Apostle? Silas. As he is called in the next Chapter, ver. 20. God of Peace, so here he is called God of patience and comfort; because he is the author, approover, and rewarder of patience, hope, and comfort. And from this prayer we are to learn, that howsoever patience, hope, and Christian consolation do come to us by the means of Scripture instrumentally, yet effectually they are from God, as Father of lights, and giver of every good gift, james 1, 17. Which must warn both Preachers in expounding, and Christian professors in hearing Scriptures (renouncing all affiance in their own 〈◊〉, capacity, sharpness of judgement or wit) to pray unto God earnestly, after the example of humble David, Psal. 119. Lord teach me, Lord give me understanding, Lord open mine eyes, etc.) to make his word efficacious and powerful, to work in their hearts such graces as it commends and exhorts unto. For Paul which planteth, and Apollos which watereth be nothing, but God which giveth the increase, 1. Cor. 3, 6. Herein is the cause, that many without all fruit; nay with much hurt, do study Scriptures: because they seek not to God by faithful hearty prayer for his blessing; as if the work done, would make them believers & good followers. Tim. What is the thing in this 5. verse prayed for? Silas. It is agreement or consent in wills and affections, each desiring and seeking others good and edifying as verse 2. for it is God alone that makes men to be of one mind: of which concord, Christ jesus is made the glue, Cement, and band. As all means of peace without God are in vain, so all agreement which is not founded on Christ's Faith and religion, is rather conspiracy, than a concord; like to the agreement of Simeon and Levy, brethren in evil, Genes. 49, 5. or of Absalon and Ache 〈◊〉, banding against David. Such is the agreement of Heretics, Idolators, Papists, Turks, jews, Pagans, and wicked men which meet in malice to do mischief, not in charity to build one another. Of this matter, see Dial. in Rom. 12, 16, 18. Tim. What doth the sixth verse teach us? Silas. That the union of Christians must be in profession outward, as well as inward in affection, in mind and mouth. Also that such unity is the rather to be embraced with all readiness, because it tendeth to the praise of God, whose pleasure and honour it is, when his children live lovingly and peaceably, as it is to his dishonour greatly, that such as be called brethren and children to God, do hate and strive one with another. Tim. Give us a briese touch of the 7. verse? Silas. To receive, signifies charitably to judge, patiently to bear, lovingly to affect one another, that is, the weak, the strong, and the strong the weak. The particle [As] noteth quality, not equality; for what proportion between Christ's infinite love, and the finite charity of men? The sincerity than is pointed at, not the degree and measure, as in john 17, 21. and Math. 6, 12. In the last words of this seventh verse, lieth an Argument perswasorie from the more unto the less, thus; If Christ received us unto the glory of his Father (even to make us partakers of so great a benefit as of glory and immortality in heaven) with his Father: (this is the better sense then to say, that Christ either propounded his Father's glory as his end whereby he received us, or that we should receive one another for the glorisying of God: which both are true, but not so fit as this, that he did love us so far, as to make us partakers of his Father's glory) therefore it follows, that much more we should receive one another to peace and concord; which is the fruit of our receiving to the benefit of his: and therefore if he did such things to enemies, how should not we be ready (if we will approve ourselves good Christians) to receive friends and Brethren? Tim. How doth Paul proceed in verse 8. to v. 13? Silas. Paul proveth, that Christ hath received us in this excellent manner, by a distribution of [us] into jews (meant here by circumcision) to whom he ministered by preaching and dying to perform the truth of God, that is, that he might be found true, who had promised unto their Fathers, Isaac and jacob, etc. to send them a Messias. And secondly into Gentiles, upou & towards whom he fulfilled the mercies meant them of God, and mentioned in sundry Testimonies which are here set down till verse 13. Tim. Now with like brevity observe the cbiefe doctrines which arise from the eight verse to the 13. Silas. First we have a singular example of rare humility in Christ, who being the Son of God equal to his Father, yet by taking our nature, subjecting himself to circumcision and the whole law, by his diligent teaching, miracle-working, his passion painful and reproachful, his resurrection victorious, did minister unto the jews his enemies: being made their servant whose Lord he was, yet servant to all being Lord of all. Which should admonish us of his love to mankind, for whose love and sake he was so abased, coming not to be ministered unto, but to minister: so of our duty in bearing the same mind as he did, 〈◊〉 no service how servile or abject soever, to express zeal to God or our brethren, Phil. 2, 5, 6, 7. Secondly, Christ may be a pattern as of low linesse to all, so of diligence and fidelity to Ministers of the word, whose dignity stands not in titles, solemnities, Robes, pomps, processions, papal massing, etc. but in teaching the people constantly and sound; also in fervent prayer for them, and example of an holy blameless life: for thus Christ in his own person ministered to the jews and afterwards to the Gentiles by his Apostles. Thirdly, here is a proof of that glorious property of God, (to wit) his truth, that he is most true and faithful of his word, namely because such promises as upon the fall he made to Adam touching the woman's seed, and afterwards to the patriarchs, concerning the same to come out of their loins, to make all Nations blessed, were in due time accomplished by sending Christ, borne of a pure virgin, to be a common Saviour of elect jews and Gentiles. Let this move all Christians to put confidence in him, being so merciful and true who will not deceive. Secondly, to imitate his properties, being faithful in their words, bargains, covenants, vows, and promises. Thirdly, to praise and magnify him for his free and gracious calling of us Gentiles to the grace of Christ; whereof unless he had made us truly partakers, we could neither celebrate and confess him, as it was sorespoken of by David, Psal. 10, 50. 2. Sam. 22. Neither rejoice together with his own nation the jews, called by the Gospel, as was foresaid, Deut. 32, 45. Nor have praised God as we are commanded, Psal. 117. 1. Nor have hoped or put our trust in him, as Esay 11, 10. except he had become our Saviour and redeemer: To whom therefore for his unspeakable mercies in visiting the Gentiles, and being their light, be all joyful praise and thanks in all the Churches of the Saints. DIAL. III. Verses 14, 15. Now the God of peace, fill you with all joy and peace in heleeung, that ye may abound in hope through the power of the Holy. Ghost. And I myself am persuaded of you brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another: now therefore brethren I have written unto you somewhat more boldly in some sort, as putting you in mind of the grace which is given me of God. Tim. Show us what is done in these verses, begin with the 13. and so go on to the verses following. Silas. In the 13. verse Paul finisheth his exhortatory speech touching love and concord amongst the Romans with a short pithy prayer; wherein he so declareth his ardent desire of their salvation, as withal, he insinuateth that neither they could perform by any power of their own what he had moved them unto, nor yet he enable them to do what he taught: But of all his instruction the success depended wholly in God's blessing and help; and therefore but requisite that Sermons and exhortations should begin & end with prayer to God, as to assist speaker and hearer to do their duties well, so to make all prosperous when they have done. In seeking and suing to God alone, it so checks the invocation of creatures, as it teacheth the faithful to resort to God alone for every good gift. God alone doth both know and fulfil 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 said, Chap. 14. ver. 17. That the kingdom of God stood: so now he prayeth not, That they might be filled with meats and drinks, but with peace with God, in themselves, towards their Brethren; and joy, that is, increase of peace, even spiritual gladness of the heart, freed from terrors of God's wrath, and cheered with the sense of God's love in Christ, and hope of glory. [All joy] signifieth solid and firm joy, such as lasteth; not like the vanishing joy of worldlings, who rejoice in prosperity, and are sad, even heavy to death in calamity, as jonas gourd grew in the day, and died in the night: but durable joy which will not be taken away or quenched with the sharpest crosses. Of this peace and joy, he noteth the true causes and the nearest (to wit) Faith, or the righteousness of Faith, a sure ground of all Christian peace and comfort; and Hope, which is a sure expectation of all good things needful for us, and namely of eternal life. Of which infallible expectation, the mercies and truth of the Father, the regeneration of the Spirit, the merits of the Son, be both the fountain and props. Note further, that of these graces he sets down the highest cause, the holy Ghost, by whose power (that is) mighty working, they are given and increased unto a great measure, which is here expressly begged, [God fill you, & that you may abound in all joy. 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 fix 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, engendering all lively hope, as he is termed God of patience, 1 Pet. 1, 3. but especially for that he is the object of hope, being he in whom alone all hope is to be placed, and that for these Reasons. First, God not only commands to trust in him alone, but threateneth a curse to such as have hope & affiance in men, 1 Tim. 6, 17. jer. 17, 5. Secondly, examples of holy patriarchs and Kings which hoped in God, and were not confounded but delivered. Our Fathers trusted in God, and were saved (saith David.) Thirdly, God besides his mercies, fidelity, and omnipotency, hath infinite means to succour his which rely on him. Therefore let all men trust strongly in God, and renounce all other hopes, either Popish in their own merits (a rotten post to trust in) or worldly, as in horses, friends, riches, etc. which are but vain things to save 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, joy, and other graces: never contenting themselves with any portion, till they be filled and do abound. The reason is, because Reason. such is God's will, else Paul would not have asked fullness and abundance of God. As covetous men never think they have Gold enough, so let God's child never think he hath graces enough: for he is bound to wax spiritually, as plants and young children do naturally, and the more grace he hath the more and better service shall he do to his God. Also, it is a sign of saving grace, when it grows and abounds. Tim. What use is to be made of this doctrine? Silas. First, it reproves such as sweat and take pains Use. to thrive in the world, but do not so to thrive in grace; Such also as rest in beginnings, and covet not perfection: Also such as go backwards and fall away. And encourageth all Christians, by all good means of reading, meditation, hearing, prayer, & conference, keeping a good conscience, by right use of the Lords Supper, to labour after increase in spiritual things. Tim. What is the last thing which we learn from this 13. Verse? Silas. That Faith is the parent of hope, and both together bring forth sound peace and joy, and of them all the holy Ghost is head, cause, and worker. And lastly, that Pastors must pray effectually for their people. Tim. Pass to the 14. verse, what observe 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 learn, that we are not always to exhort and reprove our hearers, there is a time for praises also; namely, when the parties upon our knowledge deserve praise. Secondly, when the thing praised is excellent. Thirdly, if the persons be capable, (to wit) such as will not be puffed up thereby, but excited more to their duty. Fourthly, when God's praise is chiefly aimed at without base flattery, than it is wisdom to praise: for praise is a spur in the praised to piety, and witnesseth the charity of the praiser. Our Apostle might have been thought to have been sharp, considering former and round admonitions, and somewhat suspicious of the Romans, having so fervently and often prayed for them, as if all had not been well, but far amiss; but by his present praises, he quickens them to godliness, and quitteth himself from sinister and uncharitable suspicion, whose example is to be followed of Ministers and other Christians. Tim. But what is the subject or matter of his praise which he giveth the Romans? Silas. After he had lovingly saluted them by name of Brethren, to intimate his own love, and inciteth theirs, and shows that he spoke not by hearsay or any idle report, but of a strong persuasion, grounded only upon the profession and effects of their Faith, which was very famous throughout the Christian world, Romans 1, 8. then he prayfeth them in three respects: First, because of their great goodness, [Full of Goodness,] that is, enriched with piety towards God and men, and namely, with mercy and kindness towards the brethren. Secondly, their excellent faith and skilfulness in divine things, wherein they had attained such a perfection (not absolute which had no want, for than they needed not mutual admonition, but such as in this life may be attained unto in comparison of others:) they were perfect in knowledge [All knowledge,] but far from that perfection which is now, and shall be among the celestial spirits at the last, 1 Cor. 13, 7, 8, etc. 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 convenient to be done, (a wise man's part,) and put others in mind of their duty. Tim. What is our Doctrine from these words thus expounded? Silas. That it is a duty very praiseworthy in a Christian to be able and willing to give admonition. The Reasons hereof are, first it declareth our obedience unto God requiring it, Leuit. 19, 17. 1 Thes. 5, 11. Secondly, our charity towards the brethren which want admonition, whereby they are preserved from sin and destruction, and won to righteousness and salvation if they harken and obey, Math. 18, 15. which made David desirous to seek it, Psal. 141, 5. Thirdly, it is one of the right and holy uses of our understanding and wisdom 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, lose a special praise, bewraying want of the fear of God, and of love to men: and such as do admonish, let them go forwards the more cheerfully, the more commendable this duty is, which Paul had not so praised but that it is much to be esteemed and exercised. Tim. What are we to learn further from verse 14. Silas. That there be two graces behoveful to them, who shall well discharge this duty of admonishing. The first is goodness, the second is knowledge: for without goodness or integrity of life our admonitions will be of no force, whilst it may be said to us, Physician heal thyself, and, Hypocrite pluck the beam out of thy own eye. Secondly, when a man himself is blamable, he cannot freely and boldly admonish another: see Rom. 〈◊〉, 21, 22. Thirdly, he that would have hope of doing good in reproving others, had need to be unreprooucable, else what hope hath he that God will bless his admonitions? The other grace required hereto, is a good measure of knowledge to guide us to see and know wherefore to admonish; and when, and where, and whom, and by whom, ourselves or others; and in what manner, out of love and pity, roughly or mildly, directly or indirectly, openly or privately, and to what end, & how long till we have hope, that we cast not pearls before Swine; and in what words, even in the words of Scripture, for they have most authority, and there is no exceptions against them. To these purposes it is no mean wisdom will serve: therefore Paul requireth in such as shall admonish their Brethren, that the word of God dwell richly in them in all (that is, much and manifold) wisdom, Col. 3, 16. And if to this one duty, such and so great skill be needful, then judge what cause there is for Christians to search and study the Scriptures diligently and religiously, having so many other more weighty offices to do in their general and particular callings. Tim. What use are we to make of this truth? Silas. Hence is matter of exhortation both to the admonishers to furnish themselves with store of knowledge, as they may admonish with power and profit. And unto the admonished to take in good worth good warnings from their brethren, yea, although not always given with such wisdom and love as were meet: for God is not bound to set a discreet godly person awork to warn thee, not always to send an Abigail, a jethro, etc. but sometime by a poor silly maid or man servant, our Inferiors both in place, 2 Kings 5, 3, 13. As thou wilt not refuse rich treasure, because it comes through fowl hands: so cast not away reproof and counsel for the folly or faults of him who giveth it. Hear afoole, a knave, an enemy, if he bring truth and reason; as well as a friend, an honest man, or a wise man. Balaam must hear his Ass, else he had died for it. Tim. But seeing the Romans were so full of knowledge and goodness, wherefore did Paul so largely and boldly write unto them, as if they had been very obstinate and ignorant ones? Silas. He answereth to this objection 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 Apostolical authority and gifts were of favour given him being a persecutor. Upon these causes he had written, not (somewhat) that is, some thing, and left out others as necessary, by tradition of Church to be supplied (as the great jesuit dreamt;) for the Scripture is perfect: but somewhat must go with boldly, and then the meaning is, that with some liberty and freedom of words, befitting the gravity of the matter, and of my calling. Wherein ye see Paul confessed no fault, but justified rather his act, as good for them to be put in remembrance of necessary things, and meet for him being their Apostle and minister: therefore Bellarmine unskilfully & unconsideratly matcheth this with the excuse of the author of the Maccabees in his 2. book, ch. 15, ver: 39 Tim. What Doctrines gather ye hence? Silas. Two: the first is, that boldness, admonitions & reproofs become well God's messengers. First for the commandment sake, Es. 58, 1. Cry aloud, spare not, tell etc. Earnestness and freedom of speech, is here enjoined to God's messengers. Secondly, a Messenger is not only to do his Lord's message, but in manner and form as he is required. Thirdly, if sin (like a strumpet) be bold to appear, why should not God's Servants be bold to control it? Fourthly, there is great danger if we fail herein, both to the sinner, Ezek. 3, 18, 19 and to the Minister, jer. 1. 17. Speak to them, or I will destroy thee. It is true, the performance of this, will cause such as love and live in the service of sin, to account their reproovers enemies; as Achab did Elias, and the Galatians Paul; and observe all his ways narrowly, to see if they can have any occasion or advantage to accuse or to hurt him: as those places can testify, where Ministers do with this holy liberty testify against evils and sins: but better to have all men our enemies, then to have God alone to be against us; and if we cannot save others, yet it standeth us upon to deliver our own souls. The second Doctrine is, that God's Ministers are Gods remembrancers, to put the people in mind. For men, even the best, are forgotful, yea of common and commonly known duties: by which means they run into great evils. Did not David in his fury against Naball, forget that he ought not to kill or revenge, till Abigail remembered him? And Peter in his fear forget Christ's premonition touching the thrice denial of him, till a Cock awakened him? How easily then may others let slip out of memory necessary principles and instructions, sithence a godly Prophet and an Apostle did it? And therefore, if there were no other benefit to be reaped by the public Ministry, neither for teaching our ignorance, or convicting our errors, or informing us in duties, or reproving our vices, or comforting our faintheartednes, yet herein were cause enough why to love and use assemblies where the word is preached, to have our remembrances stirred up. As David blessed Abigail, for remembering him, and Peter wept when he remembered his fall by the crowing of a bird: so it is every one's duty to embrace and bless God and his Ministers, for this office done to them. DIAL. FOUR Verses 16, 17, 18, 19, 20, 21. That I should be the Minister of jesus Christ to the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy-Ghost: I have therefore whereof I may glory through jesus Christ, in those things which appertain to God, etc. Tim HOw doth the Apostle proceed in these verses, and what connexion have they with the former? Silas. Having maintained his bold writing to the Romans by an argument drawn from his Apostolical function, (which being graciously bestowed on him, as ver. 15. imposed upon him a necessity to write freely and boldly to them, as being commanded of God so to do towards them, being a part of his charge:) Now in these present verses he describeth and magnifieth his Ministry sundry ways, to make it gracious and glorious to the Romans and other believers: and first it is set soorth by the authority of it; the author of it is God or Christ jesus, who immediately and extraordinarily called him, Acts 9, 3, 4. to be his servant, Gal. 1, 1. and his public Minister: Not as Magistrates be, Rome, 13, 6. but to minister the Gospel, where of God is the author; to give attendance unto holy things, and to work in the holy service of the Gospel, towards the Gentiles, (as Peter was enjoined to do towards the jews. Which maketh much to the commendation of his function, that he enjoyed it with a large commission, as to preach to all the Gentiles, and also to have the [Gospel] that is, the glad tidings of peace and good things to be the subject of his preaching, as the Gentiles were the object of it: but herein especially his ministry was exalted, that the elect faithful Gentiles were as a sacrifice offered by him unto God, and the Gospel as it were the sacrificing knife, himself as an holy Priest to kill, to cleanse and to offer (not beasts) but faithful men unto God. And finally, the oblation or sacrificing to be his preaching, doctrine, and admonitions, for the conversion of souls thorough the Spirit, sanctifying and changing the hearts of the elect, among the heathen. Tim. What are we to learn by this comparison or likeness between the Ministry of the Gospel, and levitical Priesthood? Silas. First, it warns us of the great dignity of the ministry, that it is sanctified & consecrated unto such an holy end as the conversion of sinners; which as it is the greatest good, so the function which effecteth it must be of singular worthiness: Let men honour it as they love salvation. Secondly, hence we learn that God is much desirous of, and greatly delighted with the salvation of men, for that he doth account it for a very acceptable sacrifice or offering. Which should serve not a little to encourage both Preachers and professors with exceeding joy of hart to travail, the one in preaching and setting it forth; the other in hearing and receiving the word of God, being employed in such a service so pleasing to God, so profitable to themselves. Thirdly, we are taught here that as the Sacrifices of the law were then pleasing unto God, when they were pure and offered up according to rites of the law; so Christians do become an acceptable sacrifice through the sanctifying of the Holy-Ghost, working repentance from their sins, and enduing them with a lively faith, that being pure and holy, they might please God through Christ. Though holiness as a fruit of the Spirit do please God, yet it is Christ the Mediator which maketh it, and the person in whom 〈◊〉, to be acceptable. Lastly, from this 16. verse we have wherewith to stop the mouths of the Papists, & profane worldlings. As for the Papists which object unto us the want of Priesthood, and seem to lament that we have no sacrifices, etc. we say for ourselves that we have both in our Churches: for our Sermons are oblations, our people be sacrifices, ourselves Priests, (not properly taken, for so they ceased in Christ's person, being the only proper Priest and sacrifice of the new Testament) but improper and metaphorical, who yet truly and effectually do by the sword of the word slay men's brutish sins, to make them a sanctified host to God. Rather we have just cause to lament their case, that having thrust out this kind of sacrificing by the doctrine, and preaching of the holy Scriptures, warranted by the authority of God himself; they wickedly usurp in their Mass, to sacrifice Christ properly every day, after his example at his last supper, wherein yet he made no oblation: & thus of being the Ministers of Christ, they prove the murderers of Christ, and the successors of judas, rather than the imitators of Paul. Now touching the profane persons which mislike and murmur at the plain and bold admonitions of the Ministers: Let this satisfy such, that as never any did find fault with the Sacrificers of the law for killing and dressing of beasts appointed to be sacrifices, so it should be imputed as no blame to Preachers by the sacrificing knife of the word, to slay & mortify men's brutish lusts and vices: which if they be suffered to live and reign, 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 unto the 22. what doth the Apostle perform? Silas. He continueth to commend his Apostolical function by the effects, in the subduing of the Gentiles by his ministry unto the obedience of the Gospel, both by his words and works, verse 18. whereof he reckoneth first the kinds, (signs and wonders) and the efficient cause, the power of the Holy-Ghost, the author of miracles, verse 19 And for so much as the Romans might object, Why dost thou O Paul chiefly begin with us Romans, and so earnestly deal with us, passing by other nations? Thereunto he answereth, verse 19, 20. that he had spread the Gospel by his preaching in many other regions, yea where the name of Christ had not sounded, or been known before; whereof he noteth the end in verse 20. Lest I should build on another man's foundation, and in verse 21. he showeth his warrant and commission out of the Prophet Esay, Chap. 52. verse 15. In regard of these things he doth profess that he had occasion of rejoicing and matter of glorying, yet not in himself but in Christ and his grace, (in which alone there is true glorying with God) and not in honour, riches, and wisdom of the world, but in the things pertaining to God, (to wit) in matters concerning the worship of God, and the salvation of the Church, wherein his ministry did consist, verse 17. Tim. What especial doctrines can ye observe from the verse 17. to the 21. verse, whereof the method and meaning you have now briefly unfolded? Silas. Out of verse 17. we have these instructions: First when God prospereth the work of our vocation, (namely by blessing the ministry to the working of faith and obedience to Christ) therein is just cause of rejoicing. The reason is, because in such effects God is highly glorified in his mercies, and souls converted and saved, whereat men and Angels ought to be glad, Luke 15, 7. Such therefore wrong God and his Church much, which neither themselves labour to win men to Christ, and do envy others which do it. Also here is more cause of encouragement & joy by the happy success of his ministry to a Preacher, then of disheartening by the unthankfulness of the world. Lastly, it reproveth such as by disobedience and unprofitableness, do grieve their Ministers, whose heaviness is the people's unhappiness. Heb. 13, 17. Secondly, we learn that Ministers in their rejoicing must retain this modesty, as not to be puffed up with their gifts, or to despise others whom God doth not so grace and bless, but ever to remember they are but Organs & instruments of Christ, to effect what he will do 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 gifts and zeal, and blesseth their endeavours. The third instruction is, that the subject of their ministry be (the things of God,) that is, his service, Heb. 5, 1. A Minister is a middle person between the people and God, to report Gods will to them, and to offer and utter their prayers to God, to preach from God glad tidings of peace and good things; and on the other side to bring the people to God. We will attend the word and Prayer, Acts 6, ver. 4. Ministers be the mouth of GOD to open his mind, and of the people's to put up their request: thus their service is wholly about the soul. The reason is, that as Christ's kingdom is not of this world, so his Ministers are over the people in things not belonging to this world, but to the Lord, 1 Thess. 5, 12. Hence is a just reproof to such, as neglecting to employ themselves in the things of God (which are the things proper to their calling) do spend it in following their carnal pleasures, or worldly profit, doing nothing less, then that whereunto they be of God ordained and elected of his Church, whose end will be fearful, by the parable of the evil servant in the Gospel, which in his masters absence, gave himself to sensuality, and forgot his proper service. 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 aught [I dare not,] which Christ had not wrought in him, and done by him in the function of his Apostleship: Hence we learn, as the duty of Pastors, to acknowledge the whole fruit of their ministry to come from Christ as author. Paul which planteth is nothing, but Christ which giveth the increase: so the deity of Christ, that he is true and very God, whose sole and only work it is to make the preaching effectual, to bow men's hearts (naturally stony and obstinate) to become pliable to the doctrine of the Gospel to receive it by faith, which is the chiefest obedience, and mother of all obedience inpractise & con versation; but Christ did this by the Ministry of Paul, as here he confesseth. Therefore, he is the true and mighty God which changeth the hearts, yea, even of the Gentiles, perverse Idolaters, and wholly estranged from God and goodness. To make these by faith and obedience to embrace the Gospel, must needs argue in Christ which did it, an omnipotency and divine virtue. For to give a new heart and a new Spirit, is God's prerogative royal, Ezek. 36, 26. Moreover, inasmuch as Christ wrought in Paul by two means (words) that is, public preachings, private exhortation, disputing, Epistles, and writings: and secondly (deeds) that is, his great labour and travail, his godly life, his many and manifold miracles, 1 Cor. 15, 10. it affords this Doctrine; That there be two notable signs and marks of a faithful Minister of Christ, and two especial means whereby he may benefit the flock 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 manners to shine as a light, Math. 5. as Christ both said and did, Acts 1, 1. far hence from this calling be all such, which are given to their ease and commodity, be either scandalous in life, or unable and unwilling to teach and labour in doctrine & doing good. Let such know as have their tongue or hand lame and maimed, and be defective in words or deeds, that they are so much short of that they ought to be. Also let such people see, that they have God come so much the nearer to them, and have the more means to draw near to him, or to be left without all excuse, whosoever enjoy teaching and working Pastors, which build with both hands. Some allege for defence of their ignorance ot wickedness that their Minister is ignorant and teacheth them not. Others, that their guides, though seeing ones, yet offensive ones, say and do not: but such have no exception at all to make, whose Pastors speak and work, and give light by sound doctrine and godly life. Tim. Do ye note in the words or matter of the 19, 20, 21. verses, aught to our edification in piety? Silas. In the words I note, that the greatest works which Paul did work, are called by two names. First, Signs, because they serve to show and prove his calling and doctrine to be of God; and therefore, such as ought to be reucrently received and submitted unto. Secondly (wonders or miracles) drawing, or rather driving 〈◊〉 to admiration and wondering, by the strangeness of them, because they exceeded both course of nature, and capacity of undorstanding. And it is usual with men, to wonder at things which be above reason or nature. Also the word [might or power] in the first place, signifies the efficacy, which these great works had in the hearts of the Gentiles before whom they were done; and in the latter place, it declareth the chief cause of that efficacy, to wit; the might of the holy Spirit, working with the Apostle. Tim. What are we to learn from hence? What matter of instructions in these words thus opened? Silas. That in the beginning of the Gospel, when the Doctrine thereof was yet new, unwonted, or unknown, and the Church yet being as a tender plant, or as a child in the Cradle, it pleased God to accompany the publishing of his truth, with the gift of working miracles, the better to countenance and confirm both doctrine and the Church, Mark 16, 20. These Tokens and wonders which at the first did ratify the Doctrine, (as seals establish covenants) are still to this day of force to give credit to the same doctrine (taught now in the reformed Churches) to be divine and from heaven. So as he which without a miracle will not now believe it, (when all the world believeth it) he himself may be accounted a wonder. We do use to water plants when they are newly set and but tender: afterwards being grown up to be trees, we cease then to water them; so the Church and doctrine of grace, when it was new, needed confirmation by miracles; but now it is grown old and universally received, there is no such use of Miracles. Let us rather suspect the Popish religion to be the new Religion, and their Church no Church of Christ, because they build the truth and credit thereof upon wonders, which are no perpetual nor essential 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 revel. 13, 13. False Prophets, false Christ's, yea, that Antichrist shall be permitted (for the probation of the faithful, and perdition of the unfaithful) to work wondrous works, which are called lying wonders, 2. Thess. 2, 9 both because they be many of them but juggling tricks, packed by the cunning of Friars, and for that they tend (suppose they should be done) to deceive men, to establish their lies, superstitions, and heresies of Popery: also, because oftentimes they are done or do proceed from Satan the Father of lies. Whereas, all true miracles (as our Text teacheth) for their end doth serve to confirm the truth of the Gospel: and for their beginning, they always 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 wondered at of such as cannot perceive the causes of those things which impostures cunningly hide. But if that miracles were necessary, we are not utterly destitute. The strange proseruation of Luther and Q. Elizabeth, against many deadly enemies, is marvelous if not miraculous: also the discovering of the Gunpowder Treason, in so strange a sort. Master Hawks clapping his hands thrice for joy in the fiery flame: Cranmers' hart whole in the fire, his body being burnt, as it happened to others, are not these wondrous matters? Tim. What may we observe from the end of the 19 verse, with the 20. and 21? Sil. It commends to us these few instructions. Whereas Paul had filled with the Gospel (that is, had brought to the faith of Christ by plentiful and diligent preaching the Gospel) so many people and provinces as were mightily distant one from the other, as I Hyricum (which is thought to be that which at this day we call Slavonia) is distant from jerusalem the Metropolis of judea, which in a right line is judged to be about 350. german miles, but was much larger space going by circuits, and fetching compasses, as it is known he did. In this example of the Apostle (I say) carrying the word to such Barbarians, and superstitious places, with such extreme labour, and both manifest and manifold dangers (whereof we read in the Acts, and in 2 Cor. 11.) we have the Image of a faithful Minister, filled with love of Christ his Kingdom and man's salvation, to the reproof of such as with far less pains, and no peril at home, may and aught to preach Christ every Saboth, and will not: and it giveth due encouragement to all such as do the Lords work with fidelity and industry, to persever in their godly course, whereof they have Paul such a noble precedent & pattern. As God will look for much of them to whom he committeth much; so they which do improve their Talents, and increase them until they come to be ten Talents, such shall be set over ten Cities, and enter into their masters joy, when the slothful shall hear, Take him, and bind him, etc. Furthermore as Paul in few words ran over an heap of Miracles, 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 even in an holy ambition (as men strive which be greedy of worldly honour) contend to fulfil the prophecies, concerning the carrying the name and Gospel of Christ, where it had never been preached by any before him, yea, where the sound of Christ never came. Herein first he did approve himself a true Apostle, whose office was, to call ignorant heathenish people to Christ, and to constitute Churches, which they might leave to others to build forward, as Paul did in Ephesus and Creta, 1. Timothy 1, 34. Titus 1, 4, 5, 6. Fair unlike to that which Jesuits boast to be done by them in India; for neither be they commissionated for the whole world, as the Apostles were, neither preached they the truth of the Gospel, but their own errors, the traditions of Rome: and gathered Churches not to Christ, but to Antichrist, to increase not Gods but Satan's kingdom, making them an hundred times worse than they were before, yea by their extreme cruelties making the name of Christ odious to those Pagans. Secondly, in that Paul sought as well to instruct such as were converted, as to gain to Christ such as were strangers from him, we see again his affection to Christ's glory and kingdom; which should be a spur in the sides of all Christ's true Ministers to quicken them to all care and labour for the enlarging of Christ's flock, and getting to themselves testimony of their calling from God, by the zeal of their hearts, and fruits of their endeavour; as Paul had from the accomplishment of prophetical Oracles, whereby his extraordinary Apostolical function was warranted to himself and the Churches of Christ. DIAL. V. Verses 22, 23, 24, 25, 26, 27, 28, 29. Therefore also I have been let oft to come unto you, but now seeing I have no more place in these quarters, and also have 〈◊〉 desirous many years ago to come unto you: when I shall take my journey into Spain I will come to see you, etc. Tim. WHat is contained in all these verses? Silas. The hope and promise of Paul's coming to the Romans, which he setteth forth by the moving cause, (to wit) the vacancy of his business in these parts where he was. Secondly, by the fervency of his desire which he had a long time to see them, in verse 22, 23. then by the circumstance of time when he would come, (to wit) when he had visited Spain, verse 24. Thirdly, by naming the hindering cause which withheld him that he came not presently, namely the ministration of alms, (according to the trust put in him by the Church of Macedonia) sent to the poor Saints at jerusalem, partly to express the good will of the Grecians which scent it, & partly to recompense a debt, verses 25, 26, 27, 28. Lastly, by the final cause of his coming, which was their greater edification in the faith of the Gospel, verse 29. Tim. What be the doctrines which we may learn between Doctrine. the 22. verse and the 30? Silas. From the 22. verse we may learn that the ways of man are not in his own hand; for God disposeth what man purposeth: Therefore as Paul could not come to Rome when himself desired, so neither shall we do what we will, but what God is pleased to have done: upon whom therefore we must depend for success and rest in it, with contentment though it be contrary to our desires & hopes; not taking on, murmuring, seeking unlawful ways to compass our purposes, as if we were Lords of our own actions. Tim. What learn we out of the 23. verse? Silas. We learn that Paul removed not from the places where he begun to plant Churches, till he had finished what he came for, being herein the pattern 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 Romans were called to the faith and procession of Christ, not long after the ascension of Christ: for the 20. year after it, did Paul write this Epistle, but he had a desire of seeing the Romans, many years before he wrote unto them, therefore many years before they were converted; not by Peter as Bellarmine affirms, of whose being at Rome all the learned do doubt, nor by Peter and Paul jointly, as others think, but rather by the preaching of Barnabas the Apostle, as Clement reporteth. Tim. What do ye observe in the 24. verse? Silas. Whereas Paul writes that he trusteth to see them in his journey into Spain, we gather that this journey was not directed by special impulsion and motion of the Spirit, (as sometimes it was done, Acts 16.) but by human purpose; therefore he saith (I trust) and indeed we read not in sacred writ that ever he came at Spain: for this place which only mentioned his mind herein, giveth us no light of a certain judgement. He speaks only of a purpose, not of a performance: Paul doubtless meant it, yet with reverence to Gods will, which so over-ruleth the events of men's intentions, as in a special manner he governed the Apostles in their administration. Secondly, we learn that for future things which be contingent, we are to depend upon God's good will and providence, without all rash and peremptory presumption. We are obliged not only in the judgement and purpose of our soul, to refer all to his most wise and just disposition, but to signify the same with the words of our mouth, saying, I trust to do this or that, I trust to have such a thing, etc. Thirdly, it is a good fruit of love & reverence, which we owe unto the Ministers of Christ, (which are true and faithful) to be their companions of their journey, to set them forwards on their way, namely when they are to travail through unknown and dangerous ways: if the people must lay down their necks, much more tread three or four steps for their Ministers. Howbeit, it is like Paul expected this kindness from the Romans, not so much for his own 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 return to their brethren at Rome, for the greater benefit of the Church: which should advertise teachers to take all occasions of profiting their people, and to convert received kindnesses to their good which show and do them. Tim. What may we learn from the 25. verse? Silas. It affords us these two instructions: First, he calleth the poor (not any kind or special sort, as such which had forsaken all for Christ,) but generally such Gospelers as were afflicted with want, and lived in worldly necessity, these he calleth [Saints] because they were such by profession. Secondly, by the Sacrament of holiness; to wit, Baptism, which dedicated them (as holy) to Christ. Thirdly, by sanctification of the Spirit, purging their consciences by the blood of Christ, and renewing their hearts to sanctimony and godly pureness by his Spirit: Al, rich and poor which believe in Christ, be Saints while they live in earth, and must mind and practise sanctity as ever they will see heaven. Secondly, that it is a good and holy duty to minister & be helpful to such poor Saints, either in giving, collecting, or carrying alms to the godly poor, which are ever to be relieved, and with our best affections, Gal. 6, 10. The honest and holy poor which follow godlineste and their vocation, have most interest in our mercy. Tim. What may we learn out of the 26. verse? Silas. Seeing the Grecian Churches (such as were planted in Macedonia and Acbaia) did succour the needy brethren at jerusalem, we ought by this example to extend our charity, (when ability suffereth) beyond the seas to foreign Churches, when they need us; as our English Churches have often and liberally done both to divers afflicted Grecians, and chiefly to the Saints at Geneva, being afflicted and distressed through wars between them and Savoy. The reason is, the strait conjunction which is between the faithful (as between brethren, fellows, members, coheirs, etc.) which no difference of language, no distance of place can dissolve; such then straighten their charity too much, which restrain it to their own parish or nation, etc. Again learn, that contributions must not be extortions and compulsions as coming of necessity or for any by or sinister respects, but voluntary oblations, (it pleased them) they gave because they would, they were not forced, see Acts 11, 29, 30. 2. Cor. 9, 5. and 8, 9 To give because we are asked, or for that they would not be held niggards, or out of fear of danger if we deny a stout beggar, or only to discharge sesse, may profit receivers, but doth not benefit the giver, who hath no fruit of his gift except it come of benevolence and good will. Tim. What learn we out of the 27. verse? Silas. These things: First, it behoveth to return thankfulness where we receive a benefit: for a good turn hath the force of an obligation, and bindeth to a recompense; debtor they were to the jews by the law of charity and equity, it is very equal that few and small things be repaid for great, and many kindnesses temporal for spiritual things, their goods for the Gospel, comforts to their bodies from whom our souls receive food of eternal life. This insinuated to the Romans, that being enriched as much as the Grecians, & indebted no less to the jews, from whom they received 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 extreme poverty abounded to their rich liberality, being willing, even above their power; so as the Romans being better able, and alike engaged, (the Gospel also coming to them from Zion) it behoved them at least to be as frank as the Christians of Macedonia were: of such a matter Paul very artificially and wisely doth here advertise them, when he commends this duty in others, he doth excite them unto it. Tim. The verses 28, 29. are yet behind, will not this fountain also send out some sweet stream? Silas. Yes, as namely first that alms or works of mercy be likened to [fruit] for they are the fruits of the Spirit, Gala. 5. they spring from faith and charity; also they do please God, as pleasant fruit doth our palate. Thirdly, a fruit, because alms was profitable both unto the giver, as witnesses of their profession, and to the receiver, whose necessities are relieved & bowels comforted; yea to God himself, who reaped thereby the fruit and calves of men's lips. Lastly, commodious to others for example sake: Let all Christians hereby take more encouragement to abound in this fruit, which is so delightful to God as an odour of sweet smell, and so very and manifoldly beneficial to themselves which are bountiful givers, by increasing even their earthly store. Give and it shall be given abundantly, good measure pressed down shall men give into your bosom, Luke 6, 38. Because rich men believe not this, therefore they are either illiberal and handfast, sparing too much; or prodigal and wasteful, spending too much, choosing the one to fill their chests, and the other their lusts, rather than to be fruitful in works of charity, public and private. Secondly, note here Paul's fidelity, that as a treasure signed & shut up in a close place, or as letters sealed, which others may not look in and read: so he was careful that this alms might safely come to their hands, to whom it was meant, therefore would not commit and turn over the care to others, but himself would perform, (that is) discharge the trust placed in him. This it is which is meant when he saith, [when I have sealed this fruit.] Such as deal falsely or fradulently in Orphans goods, or alms given to the poor, or in revenues of Hospitals, are condemned by this example of Paul, which calleth upon all which have trust reposed in them to declare all good faithfulness: the want whereof hindereth mercy, and makes love of many to be 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 Gospel which abundantly publisheth the eternal 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 afar off into strange countries, do kindle in their children a longing desire of their return, by large promises of some special gift at their coming again: so the Apostle doth quicken the desires of the Romans after his presence, with promise of the greatest good which he could bring, such as was able to make them partakers of all Gods spiritual blessings, and of blessedness everlasting. Of this he was sure [I know it,] because he had it by revelation, Acts 19, 21. After Paul's example, let preachers much rather seek to do, then to receive good in places where they come or travel, it being a more blessed thing to give, then to receive, Acts 20, 35. How is the spirit of Paul differing from the spirit of Romish prelacy, whose coming is more pompous and chargeable then profitable and commodious to others? Let godly Pastors also imitate his godly wisdom, in stirring up and increasing the good will of their flocks towards them, delighting in their love, and provoking them to love, purposing, promising, and performing whatsoever may tend to make their people truly, and for ever blessed, though (if need be) with their labour and loss of liberty, living, and life. So Christ, so the Prophets, and so Apostles have walked. DIAL. VI Verses 30, 31, 32, 33. Now I beseech you brethren, for the Lord jesus Christ's sake, and for the love of the Spirit, that you do strive together with me in your Prayers to God for me, 31. That I might be delivered from those which do not believe in judea, and that my service which I have for jerusalem, 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 us have the meaning method, and matter of these 4. verses with most perspicuous brevity. Silas. They contain the last part of this Chapter, his commending himself to their prayers, with an exceeding religious obtestation (even as Christ or his Spirit be dear unto them) so that they be ready (not to help) but to fight together with him in prayer to God the author all good, the protector against all evil, verse 31. Then in verse 32. the subject of their prayer, or things to be prayed for on Paul's behalf are two: First, to be set free from the unbelieving and cruel jews which maligned Paul most of all other Apostles and disciples of Christ. Secondly, that the poor Church of jerusalem, might as thankfully accept the alms brought them by him, as it was freely and voluntarily given them. Afterwards he notcth the effects and fruits of their mutual prayers; one was, that he might come to them, being saved from the fury of enemies; and the other, that he might come with more gladness, if he understood his service for the poor Brethren to be accepted, otherwise his coming would be with grief, verse 32, 33. Tim. Come to the matter, and touch the Doctrines, reasons, and uses, verse by verse, as ye did before. Silas. The first Doctrine out of the 30. verse is, that the stronger do need the prayers of the weaker. The reason is, because there will be still somewhat wanting to the best, and the force of prayers depends not upon the worthiness of persons (for the Romans were less worthy than Paul) but on Christ's merits, in whose name whosoever come to God, shallbe heard for themselves & other. For that God which commands us to pray for ourselves, enjoineth us to pray for others: especially, our teachers, as having more need unto, and more right in our prayers, than other Christians have. The Use is to warn the weaker to show their charity in praying for the worthier, and the worthiest their humility in seeking the request of the meanest. How much more ought the infirm to desire earnestly the help of the zcalous prayers of the strong, when the strongest, such as Paul, doth crave the weaker sort to remember him. Secondly, God's providence which is first and sovereign cause, and men's prayers which are second causes, be not repugnant but subordinate; the one destroys not the other, but they mutually require one the other. Paul was sure to come to Rome by God's power, yet he neglecteth not the means, he 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 means, with a commandment to use them: also he useth to serve his providence by means, though he be free and untied to any means, yea, even when he setteth Instruments awork, yet he doth all, because he will: for he is a most free agent. This checks such as foreslow prayer and other helps as need requireth, and as God offereth them; they are in his obedience and fear to be used, lest he be tempted. When a certain Pastor had said to a great Warrior, going to battle, that he would pray for him; who replied that it should not need, because if God meant him victory, it should come without his prayers; to whom the Preacher replied, Then also cast away your weapons and Soldiers, for without them (if he will) God can save. So he saw his error. Likewise, a certain Physician having a Patient who was an Atheist, told him, his Physic would not work without prayer to God, and so cured both his atheisine and sickness at once. Thirdly, Christian prayer must be fervent, cold suitors be ill speeders, james 5, 16. Of zealous prayers, Popery can give no examples, because their prayers be uttered in a strange tongue: they labour with their lips, not with their minds. Fourthly, fervent prayer of the faithful, is as a strife or conflict, wherein sundry join their forces against a common enemy. In worldly combats, as soldiers mutually beseech the aid one of another, so the faithful by Paul's example, are to incite one to join with another, and to conflict or fight together by prayers: for this duty hath many and great hindrances: as namely Satan, because it doth him much hurt, he suggesteth into the minds of men at their prayers, thoughts of doubting, of wrath, reasonings, vain imaginations, strange cogitations: so as it is a very difficult thing in time of invocation, to have the whole heart fixed and stayed on God, and on the things which are paid for. This thing nedeeth an holy strife and contention: Most men do not account it thus: which causeth feigned and fainting prayers to proceed from many, such as vanish and fall to nothing ere they come a quarter of the way to heaven, whither they cannot reach without a spiritual violence. Fiftly, no better buckler in extremity then prayer, fervent and faithful. The Apostle being in great danger of his countrymen the jews, craves not the Romans to bring forth their weapons (as swords and Spears, etc.) to encounter them and rescue him, but to fight with God by hearty prayer for his safety, wherein lieth more security then in force of arms, by how much God's power exceedeth all earthly might. Our degenerate and new Romans take a readier way and shorter cut to quit them of their enemies (not by running so far as heaven,) but by seditions, rebellions, murders, treasons, stabbing of Princes, blowing up of English Parliament-houses, and such other monstrous unnatural courses, whereof godly Paul never once dreamt, unless it were to denounce hell-torment, and heavens loss to them. Oh how unlike be the spirit of Paul and of the Pope, who dares not trust God by prayer to fly to him only, but to impious, diabolical, and hellish practices and policies, to effect his accursed will against such as he accounts his foes, yet in truth Christ's friends? How far be they from Antichrist, which delight so in the blood of God's people, in barbarous savage cruelty, such as amongst Scythians & Cannibals is not to be heard of? Doeg is condemned for trusting in riches, Achás in his Physicians, what shall be done to Papists which trust in murder and violence? Tim. Touching the thing prayed for in verse 32. what reason had the Apostle to desire this deliverance from the disobedient jews, (unbelief is the greatest disobedience, refusing to submit to the commandment which bids us believe in Christ, and makes men disobedient to the word of precept, as well as of promise) was he so timorous as he feared to be slain and killed of them? And what need was there to pray for acceptation of his Alms (a matter so desired and delightful to the poorer sort) & out of all this verse, what should we learn for our edisication in godliness, as also out of the v. 33. what say ye to these things? Sil. Of the former petition, the cause was not immoderate fear of danger, or a mind unprepared to suffer afflictions, see Acts. 21, 13. but partly, the prophecies of the Spirit, revealing to him continual and great troubles to happen to him at jerusalem, Act. 20, 22. 23. & the extreme malice of the jews, hating Paul as a most resolute champion of the Messias doctrine, and a rigorous enemy or oppugner of the legal ceremonies and Mosaical rites, (as shadows which were to give way to the presence of the body, which is Christ,) and finally, that he might not be wanting to his own preservation (the care whereof nature & God have laid on every man, yea every creature. Hereby teaching us first, that the Gofpell hath no more fierce enemies then ignorant zeal: witness the fury practised by jews and Papists a 'gainst the Gospel of Christ, and the true professors thereof. 2. that sound and painful Preachers, are exposed to perilous adversaries for the words sake. For such as hate the Lord, hate his servants, as Christ told his Apostles: therefore Pastors have need of much Christian courage, & of the prayers of the flock for their desert. 3. Against such our own, and the Church's prayers, 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 Soldiers, cannot make Gods children so safe and sure, as one sigh or prayer of a contrite heart. For it is God only, that makes men dwell in safety. All salvation belongs to God, and he hears their prayers that fear him, and grants their desires. here are reproved such as neglect their Pastor's safety, never commending it to God in their praies, much more such as betray and be procurers of their peril and trouble, as Alexander the Coppersmith, etc. Touching his latter request, though alms be acceptable and welcome to the needy (as bread and drink to the hungry or thirsty) yet even such jews as were become Christians, and had not wholly shaken off Moses Law, had and held a great jealousy and sinister suspicion of Paul, see Acts 21, 21. which made Paul fear the success of his service, how it would be taken, being brought by one not very gracious to them, yet obliged unto this office by his own promise, and the Church's impulsion, Gal. 2, 10. Learn, that Saints have frailties, poor Saints have infirmities; for their Sanctification is not absolute. Hence it is, that good offices cannot always be done to them, but with some fear of unthankfulness and untow ardnesse in accepting, & of ill construction of friendly endeavours: which as it did not dishearten Paul, so it ought not us, who are to pray to have such weaknesses cured & amended in the people, but not to be withheld by them from doing duty: but go on to fulfil our vocation, as David did in the matter of Goliath, notwithstanding his brethren did perversely interpret his endeavour. So did Christ in preaching and working Miracles, albeit the jews sinisterly attributed all he did to vainglory, and to the work of Belzebub. In the other words following with Paul in future events, let us learn quietly and contentedly to wait upon the will of God, because it rules all, and turns all to the best, verse 32. by the will of God; also to seek refreshing and joy in the society, conference, consolation, and exhortations of the godly. For as many hot coals put together, doth make one another burn the more, & give the greater warmth, so conferring and mutual communicating of gifts kindleth zeal, increaseth godliness, and confirmeth in the faith of Christ: therefore such are enemies to themselves and others, which be enemies to godly conferences, and unto brotherly fellowship. Finally, it is a great mercy both to have God pacified to us; & one of us at peace with another in the lord This is the only work of God, who is very often therefore styled the God of peace, Rom. 15, 5. Phil. 4, 9 Thus the God of peace be with you all, Amen. This of having God with us (that is,) the presence of his favour aswell as of his essence and power, is a most blissful thing, the cause of all peace, prosperity, and welfare to our souls and bodies, now and for evet: as men be miserable without it, so most happy by it. Therefore in Scripture very often prayed for. & much promised as the foundation of all our good. See Exod. 4, 12. josh. 1, 9 judg. 6, 16. Genes. 39, 2. Acts 10, 38, etc. CHAP. XVI. DIAL. I. Verse 1. unto verse 17. I commend unto you Phebe our Sister who is a servant of the Church which is at Cenchrea. 2. That ye receive her in the Lord as it becometh the Saints, and that ye assist her in whatsoever business she hath need of you, for she hath been a succourer of many, and of myself also. 3. greet or salute Priscilla and Aquila my fellow helpers in Christ jesus. 4. Who have for my life laid down their own necks, etc. Timotheus. AFter our long sailing and travel in the deep & profound Mysteries of Christian Religion and Faith, me thinks I ken the Land, and see us to draw near the shore, and find our bark coming into the shallow waters, as if we were at the haven and end of a troublesome voyage, full of labour and weariness. Silas. It is so: now at length, after six or seven years spent and passed upon the Ocean in the main Seas, we are brought through by the good conduct of that grand & most skilful Pilot Christ jesus unto the arriving place. For after some friendly and familiar salutations of certain special members of the Church at Rome, whom Paul would honour with mentioning them, and giving them their due praise to verse 18. then he shutteth up the Epistle with a grave admonition, to beware of Schismatical seducers, and with a devout exaltation or celebration of God's power, goodness, wisdom and glory; from v. 18. to the end of the Chapter. In the first verse, he commends a certain Woman, whom he describeth by her name [Phebe,] secondly, her profession, [a Sister.] Thirdly, by her condition or office [a Servant, etc.] In the second verse, he expresseth what he would have them to do for her, 1. to receive her, 2. to use 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 even to Paul himself. She is called a Sister, for the common faith and religion sake, and a servant to the Church, either for that she was one of the widows, whose election and duty is at large set forth, 1 Tim. 5. or for her charity towards the Church, which sne entertained in her house, and succoured with relief; and this is most likely, 1. because of her long journey from Greece to Rome, which for an old widow had been too much: & 2. for her large bounty exercised toward Paul and many more, which was unpossible for a poor widow (such as Deaconesses were, which in the Primitive Church attended sick persons. To commend her, signifies to praise her, as one beloved of him for religion sake, and to put her over to their trust and care, to be counseled & aided by them of Rome, in things where of she might have need of them. Cenchrea was an haven near Corinth. He would have her received, and lovingly entertained, [In the Lord) that is, either for the Lords sake, in his name, & for his love, or as the Lord himself. As Christ saith, Ye did it to me, when ye did it to one of these: and as Paul writeth that the Galathians received him as Christ jesus, who in his Ministers and members holds himself either honoured or contemned. Whosoever receiveth you, 〈◊〉 me, etc. Thou persecutest me. Now we have not himself in earth, he will be respected in these as his vicegerents and deputies: (as becomes the Saints) that is, worthy as may beseem her, being one of the Saints of them which were Saints by calling. See before, ch. 15. v. 26. Tim. Now ye have 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 glass) we may behold these things for our edification. First, the custom & duty of helping and pleasuring good Christians, with our commending them to such as be good, is both good and ancient, warranted by the practice of an holy Aposile. The reason hereof is, because it serves both for the commendeds sake, to exercise charity toward them, procuring them succour by our creditc, and 2. for their sakes unto whom they be commended, that they may have occasion to show their love, and may know towards whom to declare it worthily. In our commendations, this caution is to be observed: that they whom we praise, and either speak or write for, be good or praise worthy, & known so to us, lest we wrong them to whom we send Commendatory letters, by leading them into an error, & ourselves by bearing false witness against the 9 commandment; for to commend the unworthy, is a deceit and a false testimony. If men thought on this, they would not displease God to pleasure a man. Secondly, we learn that in receiving the godly, we must both consider their dignity, that they are Saints and holy ones which will draw honour towards them, and that in loving and helping them, we give prose of our reverence & love to Christ their lord, which will make us cheerful in these duties, when we believe that we do for the Lords sake, to be gratefully accepted, as it were done to the Lord himself. Thirdly, here is a comfort for gracious women, that they do belong to the kingdom of heaven; for with God neither male nor female, all one in Christ: holy Scripture hath registered in perpetual record the faith and famous acts of sundry of both sexes, to show himself free from acception of persons, and to encourage the weaker sex to labour in godliness, seeing their love and goodness is not forgotten, but had and kept in remembrance. Fourthly, here is an example to such of both sorts as be noble and wealthy, to be full of good works, as Dorcas, Acts 9, 36. as Susanna and joanna and many others, Lu. 8, 2, 3. and as this Phoebe. The wives have not so much liberty as widows, yet they may be bountiful and give much to good uses, where husbands do make good allowance, enabling them wherewith to express their charity, and when the case is such as was the case of Abigail, 1. Sam. 25, 18. Lastly, here is a reproof unto rich men which suffer women to excel them in bounty and piety. Many good women who have testified the sincerity of their faith by their liberality, for maintenance of relgion, and learning, and comfort of the poor, shall go to heaven to be in glory, when rich churlish Nabals, and epicurish gluttons, as he in Luke 16. shall be adjudged to bear shame in hell for evermore. Tim. Tell us now what our Apostle had respect unto, in his salutations from verse 3. unto verse 17? Interpret such phrases as need the light of exposition, and observe some profitable instructions with best expedition ye can. For I long to see us safe on shore. Silas. To [salute] is with heartiest desire to pray for the welfare and health of others: such a duty would not be done cursarily, perfunctorily. Paul's heart and pen accorded in one, whose respect and purpose in these his salutations is, to manifest more unto the brethren at Rome his entire good will and sincere love towards them and their salvation. Secondly, to countenance these persons here saluted, that by their authority and jousts were most enabled to stead and help the rest in their course of godhnesse. Thirdly, to provoke others to emulation, and study of imitating these so commended. And lastly, by these praises (as by a spur in their side) to excite these so saluted, to proceed and profit more in all graces. We willingly embrace and follow such good things, as others which be godly and wise (as Paul was) do praise in us. These persons saluted, were some men and some women, some Preachers, some professors only, some jews, some Gentiles; some only named, some both named and noted with Epithets of praise. They be 28. in number, and beside 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 pair saluted, be Aquila and Priscilla, verse 3. of whom read Acts 18, 2, 18. who are here commended four ways: First, though they were no Ministers, yet were to Paul his fellowhelpers, not as working with him in the same trade, Acts 18, 3. but in the Lord, that is, in the Lord's business, the spreading of the Gospel: for as they instructed Apollo's in the way of the Lord more perfectly, Acts 18, 16. so no doubt out of then zeal & piety they laboured to bring others to the faith of jesus. Note here Paul's modesty, admitting the help of his inferiors in his labour for the Gospel: the head disdaineth not the feet; they were as feet in respect of Paul, being a principal member of the Church, yet he despiseth them not, but meekly receiveth their assistance. Secondly, their charity in communicating their knowledge to the good of others. As a Cloud the rain, and a Ewe her milk, so they powered out their wisdom in scripture, for instruction of many: all our knowledge (like a Candle) ought to shine unto others for their direction. Thirdly, the Pope's arrogancy in disdaining such helpers he and his mitred Bishops will have no such coadjutors: nay, they forbid Lay-people so much as to read Scriptures: they keep them in gross blindness, thicker than Egyptian darkness, that they may not see their deceitful tricks, and horrible abominations in their Doctrine and worship, in their teaching and living. I read of some burned by Papists, for having a Testament about them. The second praise is, that for Paul's sake, they put their lives in danger (laying down their necks, signifying their readiness to die for his love and cause) which as it doth serve for a pattern to Ministers both to set out the condition of such as teach the Gospel to be as Lambs amongst Wolves; and the constancy that ought to be in them, for preaching truth to put their lives in jeopardy, as Paul did: so to all Christians for imitation of the zeal of Priscilla and Aquila in behalf of Paul their teacher. It is to be noted both with a check to such as either lead their instructors into dangers (as many malicious hearers do) or do forsake them in their troubles, as they of whom the Apostle complains, 2 Tim. 4, 16. and with a comfort to all such as in perilous times and causes stick to their Pastors who have diligently fed them; sithence God's Spirit hath registered this example to the immortal praise of these two, who loved not their own lives, to deliver their instructor from death. There is a marvelous strait conjunction between pastor and flock. Thirdly, he saith of himself, and all the Churches of the Gentiles, that Aquila and Priscilla had made them their debtor: and this he saith for good reason, because their benefit was public, redounding unto the whole Church, to preserve such a worthy servant of the church. Whereof this use is to be made, that to do good to faithful pastors, by preserving their life and liberty, is a special benefit; for the which, thanks are from all generally due, which should hearten true hearers (as cause requireth) not to spare purse, pains, nay their own persons and lives, to succour such as are profitable to many. The last thing in their praise was, that they had a Church in their house; either for that their family for their godly order observed in it, seemed to be a Church, such religious exercises being there used privately (so far as lawfully might be) as publicly in the assemblies were frequented: and thus it should be in every household; or else for the faithful, (which being not many at first) gathered together in their house, to celebrate their assemblies: for they might not have in most places the free use of Christian religion, through the malice of the jews somewhere, & elsewhere of Gentiles: see Acts 13, & 14. Epenetus is entitled the first fruits of Achaia, both because he was in order of time the first which professed Christ in that country, (as first fruits came before the rest) and for that in degree of piety and virtue excelled others, as first fruits are both reaped before, and be the chief and choice of the crop. A worthy thing it is to give the onset, and begin to lead others the way, which fear and worldliness makes men backward to do; yea keepeth numbers from following others that have broken the Ice, and made an entrance into the zealous profession and practice of Christianity. The other titles of beloved, approved, of labouring in the Lord, and being in the Lord, (given to divers here) do note how dear they were to Paul, for their profession of faith, or fruits of their faith: & teach that others ought to be so far forth beloved and esteemed of, as they pertain to Christ our common Lord & show the same by their faithful endeavours to further the Gospel. Also note v. 7. to be in Christ, signifies to be a christian or faithful person: and to be [approved in Christ] is to be unblamable or without reproof, nay well allowed offor his faithfulness and constancy in the cause of Christ. Whereas he salutes some of his kinsmen, learn, 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 give cause to fear, lest neither piety nor humanity be had in regard by them. Such as were in bonds with Paul for the gospel sake, are therefore called his fellow-prisoners. They suffered bonds and imprisonment with him, and so showed their hearty love both to Christ and to his Apostle Paul, whom they forsook not, as divers others did, 2. Timothy 4. All forsook me, but did cleave to his doctrine by faith, and became his fellows in afflictions. Let Christians learn thus to love the word, and the Ministers of it: such imprisonment is more sweet than 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 services of charity:) hereby we do learn, that there is a difference among Labourers, some according to their means, opportunities, gifts & great zeal, labour more and some less; but each are to have their due praise, even he who laboureth little, as well as he who laboureth much: none are to be defrauded. Whereas v. 13. Rufus mother is called Paul's Mother, understand a Mother by affection, not natural. Observe that Aristobulus and Narcissus are not saluted, as being belike not yet converted: and Narcissus is thought to have been full of riches and naughtiness, overthrowing many a worthy man by calumnies, yet both had Christians in their families. The kiss which Paul mentioneth v, 16. showeth the custom to be ancient; for the Saints at their meeting, do declare mutual good will by a kiss, which was given sometime in token of subjection, as Gen. 42. and Psal. 2, 12. Sometimes a sign of Charity: this was chiefly done before the receiving of the Eucharist, to testify peace and brotherly amity. Whence arose the superstitious kissing the Pax in popery, which depraves & abuseth all good things. By adding [holy,] he distinguishes 1. chaste kisses from wanton, & 2. adulatory, and 3. proditory, and 4. dissimulatory kisses, such as joab judas, and Ammon gave, which is no small thing. For as giving the hand one to another at our meeting, after long absence, signifieth the delivery of our heart to him toward whom we use such gesture, so kissing (of all other gestures) hath I know not how, the most evident & express representation of that which is within. For, whereas life consisteth in respiration, and our breathing is by our mouth, kissing is a sign that a man is ready to communicate, and as it were to infuse his own proper soul to another. A custom not so ancient for use, 1 Pet. 5, 14. in Eastern Churches especially, but now is as grossly abused in the Western, and by such as afford this love-token even to dogs. Finally, whereas Paul familiarly nameth and saluteth many of his acquaintance at Rome, and far more than other Churches being better known unto him, yet not once mentioneth Peter, who should be the chief Pastor there, as Papists say: The Apostle either did forget and neglect him (which is unlike,) or Peter was unworthy (as an Apostata) of his salutation, which is untrue: or Peter was not then at Rome, which is not unprobable, yea, whether he were there at all or no, is uncertain. For we do not find in all the history of the Acts, or other parts of the new Testament, that ever Peter came at Rome, no not one syllable to that purpose; therefore it can be no Article of faith, or thing necessary, to be believed unto salvation: for all such things are either expressly written or by necessary deduction to be collected out of Scriptures, which are (as Origen saith) the sole norm and rule of Faith. the unmovable Canon of verity (as 〈◊〉,) the most exact gnomon, balance, & square of all truths, as Chrysostom. Again, what shall we say if the Scriptures do teach the quite contrary. For Paul was converted a year or thereabouts, after the ascension of our Lord. The third year after Paul's miraculous conversion in his way to Damascus, Peter went to jerusalem, where he continued with Paul the space of fifteen days, Gal. 1, 18. all this while Peter was not at Rome. Eight years after Paul's conversion, Peter was abiding at jerusalem, being imprisoned was sought for to be killed by Herod, about the 3. year of Claudius: as yet then he was not at Rome, Acts 12, 2, 3, 4. etc. Six years after that, even full fourteen years after that he first had met Paul at jerusalem, (which was the 51. year from Christ's birth) he was at jerusalem, where he gave Paul and Barnabas the right hand of fellowship, Gal. 2, 9 At which time a council was held at jerusalem, Acts 15. and then it was agreed upon by mutual consent, Galat. 2, 9 that Paul should preach unto the Gentiles, and Peter to the jews, who by an edict were cast out, & banished from Rome; so as all this while he came not there. When the Council was dissolved, whither did Peter go? to Rome (his Sea and seat as the Papists feign) nay to Antioch, where he was to his face (a bold act to be done, if Peter had been Pope) he was I say reproved of Paul for his dissimulation, Galath. 2, 11. Moreover, when Paul was first led prisoner to Rome, he found not Peter there, for than would not Luke having so good occasion to mention him, Acts 28. have passed him over in silence: and Paul having been a free prisoner for two years at Rome complained that all forsook him: What Peter too? no verily; which argueth all this space Peter not to have been at Rome. Sure it is impossible he should sit Bishop there so many years, full 25. till the last year of Nero, as popish Chronologers reckon, and to suffer martyrdom there, and have his Sepulchre ther. Or if all this were true, what is this to the Pope being no successor to Peter in doctrine and piety, whatsoever he be for place and dignity? If he had succession of his chair (a thing more than questionable,) yet he had none of his faith. From which Rome now, how far it is gone from ancient Rome, hath been in sundry parts and passages of this Epistle observed: and in many other more learned and unanswered nay unanswerable treatises hath been of late demonstrated, both at home & abroad, so as were not their foreheads 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 striven for Dagon, for an idolatrous religion, and for Babylon a Mother of abominations and whoiedomes, revel. 17. 5. Of whose cup of fornications as they still delight to drink; so they certainly shall drink with her of the cup of God's vengeance, revel. 18, 4, and 16, 19 By the [Churches of Christ] he meaneth particular assemblies, (members of the universal Church) near to the places where Paul was now remaining, professing the faith of Christ, and denominated by their places where they were, as the Church of Corinth, Galatia, Antiochia, etc. DIAL. II. Verses 17, 18, 19, 20, 21, 22, 23. Now I beseech you brethren mark them which cause divisions and offences contrary to the doctrine which you have learned, and avoid them. 18. For they that are such, serve not the Lord jesus, but their own bells, and by good words and fair speeches, deceive the hearts of the simple. 19 For your obedience is come abroad unto all men: I am glad therefore on your behalf, but yet I would have you wise, to that which is good, and simple concerning that which is on ll. 20. And the God of peace shalltread Satan under your feet shortly: The grace of our Lord jesus Christ, be with you all Amen. 21. Timotheus my work-fellow, etc. Tim. HOw doth the Apostle proceed, and what things be contained in these verses? Silas. When he had mentioned and saluted divers godly persons amongst them, whom he would have to set as examples to follow; now he admonisheth them whom they are to eschew, namely heretics and schismatics, which by opinions rend themselves from the truth of doctrine, or in their wicked manners give scandals. Touching these, he would have them marked and narrowly looked into, because they are not easily found out, and through negligence of overseers, they do creep into the flock. Secondly, he wisheth to avoid them, both by shunning privately their company for fear 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 public 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 go on to pervert 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 Romans: also to wind in themselves to disturb the peace, & destroy truth and unity of the Church; (which Satan in his members most studiously endeavoureth) therefore he giveth certain notes whereby to know these seducing and scandalous persons. The first is, they seek to turn men from the true doctrine, (such as ‛ Paul in this Epistle, and other Apostles in their Sermons and writings taught) broaching opinions either 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 aught either other, or otherwise is brought in, either when truth by human inventions is adulteiated, or false doctrine apparently crossing the Scriptures, is maintained, 1. Tim. 1. Gal. 1, 8, 9 This is then one sign of a deceiver, to lead awry from ancient doctrine, received from the beginning by the ministry of Christ and his Apostles, john 2, 20. Another sign in verse 18. is their hypocrisy: howsoever they indeed ought to be, and in words do pretend to be servants of Christ, (having his name jesus, Lord, etc. and the profession of him much in their mouths, as if they were the only persons that took pleasure & care to please serve, and honour him, to defend his saith and religion) yet they do nothing less, being enemies to his doctrine, and true servants. Phil. 3, 18. and think they do a meritorious act to destroy true Christians, Mat. 10, 17, 18. john 16, 2, 3. The third sign is their end they aim at, which is to serve their belly; for filthy lucre they teach things which they ought not, 1. Tim. 6, 5. Titus 1, 11, 12. making their belly (not jesus Christ) their God, Phil. 3. 18. And who would not be ashamed to have them for teachers who have their belly for their God, coining new & false opinions for temporal commodities sake? The fourth mark is from their art and practice, which they use when they will seduce; it is by fair and flattering speeches, whereby they steal away men's hearts, pretending their good, when they mean it not, (as the Serpent circumaented Eve,) promising much, and performing nothing, speaking pleasing things (as if they would lay bolsters of down under their elbows, Ezokiel 13, 18.) and with sweet sugared words praising both the persons and doings of such as they would ensnare: like Physicians who minister delectable things, so these sooth and smooth over men's faults, commending where they should condemae: and this is signified (as Origen thinketh) by sheeps clothing, Mat. 7, 15. As greediness for their bellies declares them to be ravenous wolves, & as the Crododile by show of pity and humanity doth beguile such as come near him; so do these corrupters seek nothing but to deceive by their flatter, like judas or joab, speaking sweet words that without suspicion they might put out the sting of erroneous doctrine; and this their cunning makes it so hard to discover them, and so much the more needful to mark and observe them. The last thing whereby they are here noted, is the object whereupon these impostors do work, and it is unwary and heedless people which neither mistrust nor mark their malice. Widows whose houses they devour under pretence of prayers and blessings, such as Paul speaks of, silly women laden with sin, 2. Tim. 3, 6. As Satan set on Eve first, so his servants attempt women which are less cautelous, yet vehement being once won, and powerful persuaders of their husbands, to whom they are near and dear. Howsoever this description did agree with such as did judaize, yoking Moses and the law, with Christ & grace in the cause of salvation, and doth also well fit other deceivers and heretics, yet never did coat so fit a man's back, as these marks, do agree with popish Friars, Monks, Priests, and lesuites especially, as it is notoriously known to the whole world, how they boast of jesus (of whom they have their name jesuits) but be nothing less than good Christians, attending lucre, decciving simple folks. Also consider here that these marks of discerning, be so many reasons to persuade declining from seducers: for who ought not abhor and avoid such as do pervert the pure doctrine of Christ, and persuade us to sorsake the fountain of life, to go to cisterns which hold no water? such as also be hypocrites professing the service of Christ, & yet addicted wholly to voluptuousness and gain, such as with goodly and glorious words do bring asleep unheedful persons, to the end they may more securely make a prey of their goods and souls. Upon which considerations, all Christians stand bound to observe and avoid them. Tim. But are there no other reasons in our Text to persuade care and diligence in avoiding such? Silas. Yes, these three, one from the effects, they do deceive, verse 18. well may they promise life and salvation, but death and damnation will prove the crop which will be reaped of such impostors: as the Serpent beguiled our first parents with hope, and great promises, so do these. The second reason is from the facility of the Romans, verse 19 whose ready listening and obeying true teachers being far and wide dewlged and known to their praise, might haply embolden false teachers to attempt the perverting of them with expectation of like success, for over much easiness in yielding, might give false Pro phets hope to deceive: thus Origen, and Peter Martyr afterwards, and Piscator after him do collect the reason. Others think by praising their obedience he encourageth to constancy, to continue steadfast in the good way, and to take heed of receiving contrary doctrine. To which purpose he exhorts them to join prudence and simplicity, to be so simple as not to know how to invent corrupt doctrine, yet so wise and skilful as to be able to discern a stranger's voice from Christ's voice, like good sheep, john 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 unto it, Chap. 5. verse 21. why it is needful, see 1. john 4, 1, 2. Revel. 22. Ephe. 4, 14. Which admonisheth all with knowledge to join judgement, and reproveth such as be wise to the world, but lack the wisdom of the word. The third reason is from assurance of victory, so they watch and observe these evil workmen, which scatter grains of errors in the Lord's field, and strive against their errors, they shall surely overcome by the might and grace of God, verse 20. The God of peace will bruise Satan under your feet, etc. There is in this promise, an allusion to the promise in Paradise, made to our first parents, of the woman's Seed to bruise the Serpent's head, Gen. 3. which implieth such a conquest and overthrow of Satan, as he should never recover himself. As joshua set his feet on the necks of the five Kings, and destroyed them. This hath been already in the head Christ perfectly fulfilled, and shall be in his members, who must encounter awhile with Satan and his instruments: but so they behave themselves valiantly, and place all their affiance in God, it shall quickly come to pass, that Satan (howsoever he may seem to prevail) yet even when one would think he should overrun all, then shall he take the foil. For God who is with his Church, is stronger than the enemies which do fight against it: and the peace of his Church is so dear unto him, as none that make division, shall be able to stand before him. All which, hath matter of exhortation to quicken us, unto all vigilancy in prayer, and good endeavours to withstand the assaults of the devil, taking great heed of security, ease, and spiritual slothfulness, lest we be surprised on a sudden. And heat is also a matter of consolation, that we faint not whatsoever combats and encounters with heretics, schismatics, or otherwise happen, yet still to hold up our head, and take heart to us, under the aid and help 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 even in this life, whereof we have sundry examples; and not only at the day of judgement when our victory will be consummate. A marvelous comfort that God's Ministers and children strive against errors, sins, and schisms, with certain hope of having the upper hand. Which as it must beat down despair, and drive away fearful sluggishness, so it keepeth from presumption, to consider that not by our own strength, not by our own arm, or bow, or shield, but it is the strength of God that gives us the victory, And therefore not to us Lord, not to us, but to thy name be rendered the glory. Upon these reasons, we in England, and other reformed Churches in Europe, may justify our separation from the Papists, whom we have left and are divided from: but first because they left the Apostle doctrines, and divided themselves from the faith and religion of Christ, to embrace novel errors, and diabolical superstitions, contrary to the received doctrine from the beginning; by whose hypocrisy and flattery, if we have not suffered ourselves to be deceived to the perdition of our souls, but continue still to fight against the, under the assistance of the strong God, with undoubted trust of an happy issue (so we mark and avoid them) therein we have done but duty, obeying the commandment of the great God, who bids us to come out of Babylon, and decline such as would with their subtle speeches and inventions beguile us (& wriggle as a Snake whose head is off) with hope to reign in these Churches, as sometimes they did. Well they may surprise with their craftiness, some heedlesignorant persons, and unstable, but in vain they look to subjugate the wise and discreet Christians, under whose feet God shall rather tread them, and Satan that great Dragon their Captain, under whose banner they fight. For that kingdom must be destroyed, which doth make war against the kingdom of Christ, who is that stone cut out of the Mountain without hands, which shall break in pieces all other regiments which rise up against it, Da. 2. Tim. What doth the Apostle perform from the verse 20. until verse 24? Silas. As before he reckoneth up such as at Rome he would have saluted: so now he sendeth Salutations to the Romans from other which were with Paul, as from Timothy, of whom read Phil 2, 19, 20, 21, 22. and Act. 16 1, 2. Also Lucius, of whom read Acts 13, 1. and jason, of whose courage and prudent zeal, read Acts 17, 5. and Zopater of Berea, Paul's companion by sea, with Timotheus and Gayus of Derbe into Syria: read Acts 20, 4. and Tertius Paul's Secretary, and Gayus his host baptised by him, 1 Cor. 1. 14 and Erastus Treasurer or conferrer unto the City 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 confirm the authority of his Epistle, and get the more credit; not for that it was in itself weak, but the better to warrant it to others. DIAL. III. Verse 24, 25, 26, 27. The grace of our Lord jesus 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 jesus Christ, according to the revelation 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 commandment of the everlasting God for the obedience of Faith. 27. To God I say only wise be praise, through jesus Christ for ever. Timotheus. Having found you willing ever sithence we began to confer for our instruction about this Epistle, which as it is a key (as it were) to open the understanding of other Scriptures, so your answers and satisfactions of my Questions and Doubts, hath well unlocked and unfolded the hidden treasure thereof; I presume to put you to it once more, to tell me Paul's mind, or rather Gods mind, contained in this Text unto the end of this Epistle. Silas. Having walked along with you, through a long, rough, and cragged way, now we are come unto the upshot and resting place, it being also plain ground, I may not give you over. In this last text (which some join unto the end of the 14. chapter, touching which, see M. Beza there) we have a brief pithy prayer unto God, v. 24. and a large and most precious Doxology or praise of God, 1. for his power, 2. Goodness, 3. Wisdom, in the rest of the verses. For the prayer, I would have these things observed in it. First, that under [Grace,] are comprehended whatsoever (from beginning, middle, and end) belongs unto man's good now, or glory hereafter. Secondly, whereas Paul did both begin and end his Epistle with it, Chap. 1, 7. and now endeth, repeating it twice, ver. 20. and 24. it not only teacheth what Ministers ought to do by Paul's example, both to edify by teaching, and earnestly to beg God's favour, and all the effects of it for the flock, but also the flock are admonished, that grace is a thing most necessary. Not fire and water so needful for the body, as grace for the soul: & therefore often, again and again to be asked, and who soever 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 feel no need of it, which is a woeful dullness. Thirdly, here is a proof against the Arrians, servetus, and others, that Christ is equal to the Father, because Christ is made the giver and dispenser of Grace, which is proper to the true God. Lastly, this prayer in the end of every Epistle Paul wrote with his own hand, as a sign whereby to discern the Epistle not to be counterfeit but his own, 2 Thess. 4, 17. howsoever he used the help of a Scribe to pen the rest, yet this clause he used with his own pen to write it. A good caution and prevention of adulterated and false writings, that they be not cogged and crowded in under the names of some worthy personages, to get them credit; an injury which hath been done to sundry learned and godly men. Concerning the zealous praise and thanksgiving, wherewith Paul celebrateth God in the end of this renowned Epistle, there is nothing or little in it, which hath not been already handled in other Dialogues. Howbeit, to give some touch and taste of matters will not be amiss. Note generally, that there is an hyperbaton, the sense being suspended from verse 25. till 27. and thus it must be put together. Glory be to him (that is to say) to the only wise God, who is able to establish you, etc. and thus the construction is currant, and no imperfection in Paul's speech. Observe yet further, as Paul in the entrance gave thanks to God for the Romans, ch. 1. ver. 8. and rendereth praise for himself, after his description of his spiritual combat, ch. 7. v. 25. and upon the discourse of the great secret of predestination finished, ch. 11. ver. 36, he bursts out into this exclamation & doxology, O depth, etc. To him be glory for ever: and now closeth the whole Epistle with the like hearty sounding forth of God's praise, it may serve to admonish us of this duty of praising God for ourselves and others, for his mercies and benefits, for his doctrine and works; how pleasant (as a sacrifice or an odour) it is to God, how the Saints are delighted with it, having thanksgivings often in their hearts and mouths to witness their own joy in God, and to provoke others to magnify him. As the Nightingale because the day is not sufficient to sound forth her songs, spendeth the night in singing, so ought we even in the night season to sound forth the praises of god: for this is one of his chief services, and in his Children it is exceeding comely to rejoice and praise his mercies. How did David's pen overflow with the praises of his God, how doth he urge all men to laud and celebrate his name? It is a fearful sign of a dead heart to be a niggard, or sparing, careless, or cold this way. Learn further, that whereas praises be offered to God by jesus Christ, verse 27. it is because through him both all good jousts are conveyed to us (as water through a Conduit, from the fountain) and all praises are by him to be referred to God, that they may be gracious, 1. Peter 2, 5. And therefore Turks, jews, Pagans, which have no true knowledge of Christ, they cannot worship the true God, nor give him any praise which he shall accept of: for he that hath not the Son, hath not the Father, and who so cometh to the Father not by the Son, shall neverbee received. Oh, how much are Christians beholden to God for the knowledge of his Son? Thus far of the duty of praising God, and the manner how. The arguments of his praise be these three, 1. from his power, 2. from his goodness, 3. his wisdom: First, he commendeth his power, verse 25. whereunto he ascribeth their strengthening, wherein as he insinuateth their weakness, what need they had of confirmation in respect of Satan's force, and their own feebleness: so he expressly teacheth that it is God alone who can make them able to stand and persever in his grace to the end, as he said in Chap. 14. verse 4. For it is Gods might alone which excelleth the power of sin, the devil, and the world, which be stronger than the strongest in earth. Howbeit from his naked power disjoined from his will, there is no comfort: but the Romans were assured of God's love, by their calling and justifying, etc. Therefore here is matter of comfort, that notwithstanding all the fiery darts of Satan to which they were exposed continually, and all the fury of all the tyrants in the world which persecute the poor flock set amidst Wolves; yet they shall be upheld, because God which loveth them, hath might enough to up hold them. Also what Paul prayeth for, that they were certainly to hope for, being God's Children, and the thing asked, necessary to their salvation. If any than be weak, run to God, hide you under his powerful protection; if any find strength to continue, attribute the whole glory to God, who sayeth to the weak, be strong, and comforteth the feeble minded, showing his power in greatest weakness, 2. Cor. 12, 9 The next part of his praise is his goodness, manifested in the Gospel, (which is the preaching of jesus Christ) the greatest outward mercy of God, as the instrument to work grace within: wherein we be warned that our strengthening and corroboration of our hearts must be drawn neither from human reason, philosophy, traditions and inventions of men, no not from the law of God, which discovers sin, 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 reverence be read, heard, studied, and meditated, as God's arm to confirm us to the end. We are further to note here in few words the dignity of the Gospel, (so he calls his own Epistle, as Chap. 2. verse 16.) It is a doctrine of most singular worthiness and value. It is extolled and set forth here by four reasons, first by the object (Christ jesus) in whom are shut up all treasures of wisdom. It is termed the preaching of jesus Christ, not so much actively which he preached, as passively being preached concerning him, as the matter and subject of it, (for the Gospel is a good word or message of Christ) and not only the efficient cause and revealer of it. Paul (less may other Ministers) taught neither himself nor from himself, but Christ by a revelation from Christ, Gal. 1, 16. Secondly, by the form (a mystery revealed now by the Scriptures of the Prophets) being before in the other age's precedent even from the world's beginning kept secret: of the acceptions of the word mystery, look Dialogue on Rom. 11. verse 25. here it would be expounded of the vocation of the Gentiles, (rather than of the whole doctrine of Christ) according to Ephe. 3, 4. which heretofore was taught in some sort to the jews only, and but to some of them, and obscurely in dark sentences and prophecies that all nations should be restored by Christ: yet in comparison of that clear and bright knowledge which since Christ, hath shined from the beams of the word, it may be said to be kept secret, and to have been hidden. Let men therefore so much the more provoke themselves even to real and great thankfulness, by how much more grace is vouchsafed us above that which the fathers of the old Testament enjoyed, or else to look for the greater condemnation. Many kings and Prophets have desired to see these days, etc. Woe be to thee Corazin, if the great works etc. Learn yet moreover both the antiquity of the Gospel (to quit us from novelties) & the harmony between it and the Prophets, in that by the Scriptures of the Prophets it is said now to be made manifest to us, who ought therefore to study the Prophets with a purpose to learn Christ in them: flying popery as the new way, and holding us to the doctrine of faith as the old and good way. Thirdly, it is praised by the author (at the commandment of the everlasting God) that is, according to the eternal counsel and disposition of God, who by his most high liberty and wisdom might show this secret when and to whom, and how far he himself would. The whole dispensation of the Gospel depends altogether upon the good pleasure of God, who as he sheddeth his rain upon one City and not upon another, and in what measure, and with what fruit he thinks good: so the doctrine of salvation is absolutely ordered by the appointment and commandment of God: man's wisdom and will here hath no stroke. Fourthly, by the final cause or end of the Gospel, which is, to call not a few but many, even jews & Gentiles at one time or other, such as were given to Christ among them, unto the obedience of faith, (that is) that they might believe the promises of grace resting in them by faith, which is the most excellent obedience, & cause of all practic obedience. See Dialogue on Chap. 1, v, 5. and Chap. 10, verse 16. And thus far of the description of the Gospel by the causes ofit. The third and last praise of God is, for his wisdom, (To God only wise, verse 27.) as he is entitled, 1. Tim. 1, 17. because wisdom is essential to God, and he is infinitely wise, knowing himself and all other things most exactly and with all perfection: also in wonderful wisdom both making and moderating the world, being the very fountain of all understanding and prudence which shineth in any creature, Angels, or men: hence he is glorified by the title [only wise God,] but especially for that admirable wisdom revealed in the Gospel from himself in marvelous and most divine discretion. For the better explication of this title, that sentence cited by Paraus and Peter Martyr out of Origen, deserveth often to be read and thought on: Do not (saith he) so understand God to be wise, as if wisdom had made him wise, as it happeneth amongst men (for men are wise accidentally by a separable quality, and by participation of wisdom:) God is not so, but as author and wellspring of all wisdom. For God is not wise by communication of another's wisdom, but of himself he is so, and of him the only wise God, all others derive their wisdom: worthily therefore it is written, to the only wise God, for he alone so engendereth wisdom, as he is not by wisdom made wise. This clause (for ever) in verse 17. noteth eternity to the end of the world, and everlastingly without ceasing of the blessed Angels and Saints in heaven, bliss and honour, and glory, will be 〈◊〉 to him that sitteth upon the throne, and to the Lamb. To whom as for all other mercies (which are innumerable) for the accomplishment of this our conference to the illustration and clearing of this dark Epistle in some measure for the instructiof the Church, be all praise and glory. Amen. FINIS. AN INDEX OR TABLE of the chief words and matters opened and treated of in this Epistle. ABba. Chap. 8. Dial. 14. Abraham, a pattern of all justified persons, Ch. 4. verse 1: and v. 22, 27. Abraham, how the father of the faithful, and heir of the world, Chap. 4. v. 13. and 17. Abraham's faith commended, ch. 4. v: 17, 18, 19 Abraham when justified, and why circumcised, chap: 4. Dial. 1, 2, 5, 6. 7. Abraham's true Children and counterfeit, ch. 9 Di. 2. Abraham how the root of the jews, ch, 10. di. 13, & 15 Abrogation of Moses Law how far, 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 only, chap. 8. Dial. 19, 20, 21. Abstinence from certain meats at certain times, no matter of Religion or salvation: against jewish and popish abstinence, Chap. 14. ver: 17. Absolution from sin, first part of justification, Chap. 5 verse 1. Actions, their end and event, Changed 14. v: 6. Adam's fall, Chap. 5. verse 12, 6. Adam propagated sin and death into his posterity, ch. 5. v. 12, 13, 14, etc. Adam compared with Christ, to whom he is like & unlike in sundry respects. How, and wherein the second Adam excels the first, ch. 5. v. 15, 16, 17, 18. Adiaphora, that there be such, and how to discern them, and deal in them, ch. 14, throughout. Adoption what it signifies, also how manisold, & what it is. ch. 8. v. 15, 23. Adoption to be certainly known, and how, ch. 8. v. 16. Adoration by Latria & doulia, a vain distinction, Changed 1. v. 9 Adulti have faith by hearing, ch. 10. v. 14. Advocate or intercessor, how Christ is so, and how the Spirit: and what things required to Christ's advocateship, and what comfort in it, Marry no advocate, Ch. 8. v. 26. and 34. Adultery, Chap. 1. v. 29. Afflictions, their causes, kinds, ends, uses, and remedies, how they work patience, ch. 5. v. 3. 4. Changed 12. v. 12 edification what, Ch. 14. v. 19 20. ch. 15, v. 2. All not ever put universally, but indefinitely, and for to take away distinction of nations, ch. 10. v: 11. c: 11, 32. Alms or beneficence unto the poor, how woor thy a duty, and what provocations to it, and hindrances, ch, 12, 13. ch. 15, 25, 26. Allegation of Scriptures, how used by the apostles, ch 1. 17. & 4. v: 3. ch. 11. v: 13, 14 Altars Priests, & Sacrifices under 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 prayed 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 Gospel, and of the Doctrine of free justification by Fairh, Ch. 1. v. 2. and 17. Antiquity of Fathers and doctors of the church, what we are to yield unto 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 Ministry, and extent of their commission, and other marks whereby to know one, ch. 1, v. 1. Ch: 15. v. 14, 15. Jesuits no Apostles: Harmony between Apostles & Prophets, Ch. 15. v: 20, 21. Application of Doctrine: how it is a part of faith, ch. 1 Appear all must before Christ, when and how, Ch. 14. v. 12. Arrogancy and pride how differ, Ch. 12. v. 16. Astrology conjectural or Astronomical science, why and wherein to be blamed, Ch. 9 v: 9, 10. Assurance, a necessary effect of faith, Ch. 4. v. 21. Augustine no English Apostle, or converted unto the faith, Ch. 10, v: 18. Authority, the kinds and degrees of it, causes & use of it. How to be submitted to, and why, ch. 13. v: 1, 2, 3, 4 Awakening, corporal, spiritual, why needful, 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 seal 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 Covenant, Ch. 〈◊〉. v: 29. Blaspheming what, Ch. 1. v 24. Ch: 14. v. 16. Bless, what it imports, ch. 12. v. 14. Blessedness what it is, wherein it consisteth, the causes and effects of it, ch. 4, v: 6, 7, 8. Blood of Christ, comprehends his whole sufferings and obedience, why joined with faith, Ch. 3. v: 25. Blindness of the jews, ch. 11. v: 10. Boasters who, ch. 1. v: 30. Body, why sin 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, Boldness 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 godly differ in this, ch 7. v. 6. Bow the knee to Christ, what it noteth. Changed 14. v: 11. Branches seeming & true Ch: 11. v: 17, 19 Brethren, why Christians so called, whether Papists be our brethren or not, cha. 12. v. 1. and v. 10. C. Calling to a function Ecclesiastical, by whom, what works of it, how needful, Ch. 1. v: 1. Calling of English Preachers, justified to be of God ch, 10. v. 15. Calling unto Christianity general or special. Calling often joined 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. Cavillers at good doctrine how to be handled, ch. 3, 8. Chambering what it is. ch. 13, v. 13. Charity or love how a debt, how differs from others debts, ch. 13, verse 8. How it doth not justify us, and yet it is the fulfilling of the Law, Chap: 13. verse 8, 9, 10. Charity chief of Moral virtues, it judgeth coniecturally, Chap, 12, verse 9 ch 8, v. 38. Chastity lost by drunkenness and gluttony, c. 13. v: 13 Certainty of salvation by Faith and by hope, infallibly by both, and why, chap. 8. ver. 1, 24. Certainty of God's providence stands well with means, 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 delivered to death by judas, and by his Father, ch. 4. ver: 25. Christ why both dead and raised, also why ascended, ch. 8, 34. and 14, 9 etc. 4, 25 Christ judge of all, ch. 14. v: 11, 12. Christ only meritorious cause of our salvation, ch. 3. verse 24. Christ only 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 Spirit proceeds, ch. 8, 9 Christ the substance and scope of Scriptures, ch. 1, v: 2, 3. Christ the object of faith. Christ justifieth sinners, both by his active and passive obedience, ch. 5, v. 18, 19 Christ Lord of quick and dead, ch. 14. v 9 Christ the husband of believers, ch. 7. v: 4. Christ the only head of the church his body, chap: 12. verse 3. Christ the only Priest of the New Testament, ch. 15, 16. and 12, 1. In Christ the integrity of his human nature, the perfect obedience of his life, the passion of his death, imputed to sinners to justify, ch. 8, v. 22. In Christ the substance and efficacy of Baptism to be found, ch. 6. v. 4. Christ dead, buried, and raised, sanctifieth the elect sinners, ch. 〈◊〉, v: 3, 4. Christ settleth believers in a better condition then that which they lost in Adam, ch 5. v. 15, 16: 17. Christ how as many saved by him, as lost by Adam, ch. 5. v: 15, 16. Christ a Saviour of the faithful of all nations, and of them only, ch. 10, 12. Christ a sanctifier, as well as a justifier, ch. 6. v. 1, 4. Christ how the end of the Law for righteousness, ch. 10, v: 4. Christ, how the first born, ch. 8. v. 29. Christ his 〈◊〉 over his brethren, wherein it stands, ch. 8. v. 29. Christ how subordinate to election, as ground of it, ch. 9, verse 11. Christ how given of his father, ch. 8, verse 32. Christ a redeemer of the faithful both under and after the Law, both jews & Gentiles which do believe, ch. 3. ver: 30. Christ his conception and incarnation without sin, and why, Ro. 1. v, 4. Christ, wherein elect sin ners have conformity with him, ch. 8, ver. 29. Christ died, rose again, etc. 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 love to his any. mies, ch. 5. v. 8. Christ God for ever, chap. 9 verse 5. Christ given to be a Sanipler and pattern of duty, as well as a Saviour, ch. 15. v. 3, 7. In Christ what it is to be, and how it is known, cha: 8. verse 1. Christ's Mediatorship depends on God's eternal leave and election, ch. 3. ver. 25. Christ what he suffered, his whole life and passion, how humble, ch. 15. v. 3, 8. Christ how he now liveth to God, ch. 6. v: 10. Christ pleased not himself what it is, ch. 15: v. 2. Christ how the Son of God ch. 1. ver: 4. Christ why our propitiator. ch. 3. v. 25. Christ proved to be God by his resurrection, & how else, ch. 1. v. 4. Christ how he fulfilleth 〈◊〉 Law, and how he maketh us fulfil it, chap. 10, 4. Christ treads down Satan in himself, and in his members. ch. 16. verse 20. Christ author of the Ministry: Apostles but his instruments, ch 15. v. 17, 18. Christian Religion ancient, and the only true Religion. Christianity a comfortable profession, ch 8. v. 1. To be a Christian and the child of God, what a dignity it is, and in what respects ch. 8. v. 17. Children of God under the cross, and why. What comforts they have in this estate, chapter. 8. verse 17, 18. Children of God sanctified and freed from sin unperfectly, and have therefore a continual combat with the flesh, ch. 7. v. 15, 16, etc. Child of flesh and of promile, ch. 9 v. 8. Church militant, not always visible and glorious, Ch. 11. v. 4. Church universal of Christ never faileth, particular Churches may fail, C. 9, 5. Church universal, hath dry particular Churches, ch. 6, 16. Church of Christ, the jews shallbe called to it, when and why, chap 11. v, 23, 24, 25, etc. Church in ones house what it is, ch. 16. v. 5. Church English, a true Church of Christ. Church English, hath justly made secession from Synagogue of Rome, ch. 16 v. 17, 18, etc. Circumcision justifieth not: which true, which not. Why ordained. ch. 2. v. 29. ch. 4, 11 Commandment, how holy, good, just, and yet works sin and death, and how this may be, ch. 7. v. 12. 13. Combat between flesh and the spirit described in Paul's person, the assaults & the 〈◊〉, ch. 7. 10, 19, 20, 21, 22, 23. Combat bitter and grievous, a mark 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 believers ex ceeding great, ch. 8. v: 1. Condemnation, none unto the believer, 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 preserved, whether & how it may be lost, Changed 5, v. 1. Conscience hath no Lawgiver and Lord but Christ; no 〈◊〉 & stay but his word, Rom. 13, v. 5. Conscience bindeth us to obedience toward powers, Ro. 13, 5. Conscience not so proper lie bound by human Laws as by divine, Chap: 8. ver. 5. Conscience, seek to rectify it, must not be wounded and offended, Ch. 14. v: 13. 15. With Conscience doubtful do nothing: Rom. 14, v: 23. Conscience and faith not all one. ch. 14, v: 23. Conscience good and evil, what makes it good, Chap: 14, verse 23. Contention how lawful. Contention to be avoided and why, ch. 1. ver. 29. ch. 12 16. and 14, 4. Confession of Christ what it is, a fruit of faith, a way to salvation, hath great pro mises, many graces needful to it: who are unfit to make it, when to be made, and to whom. ch. 10, v. 9, 10. Confession of sins 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 unbelief, ch. 5. v. 5. and 9, 1, 33. Contention about doctrine must be bitter and why, Ch. 12, 25. Creature what it meaneth. Creature, how subject to vanity and corruption, ch. 8 v. 20, 21. Creature, how 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 lawful, chap: 11. v: 9, 10. Customs what, why due to powers, Ch. 13. v: 6, 7. D. Damnation or condemnation, what it signifies, removed by Christ, Chap. 8. ve: 1. Darkness spiritual, all under it by nature, Rom. 13 verse 12. Day of judgement, when and why uncertain, ever to be remembered: how terrible and how comfortable, Chap. 2. v. 6, 16, ch. 14. v. 10. Death entered by sin, ch. 5. v. 12. Death how manifold, Ch. 6, v. 23. Ch. 1, v. 32. Death eternal, wherein it consisteth, ch. 6. v. 23. Death how wages of sin, ch. 6. v. 23. Death reigneth as a King how long, and over whom, ch. 5, v. 14. Death, dissoluer of Nature and marriage, ch. 7. ver: 1, 2. Death the meditation of it, profitable to keep from sin, ch. 5. v. 12, etc. Dead to sin and in sin, what it meaneth, ch. 6. v. 2. Dead to the Law, what. Chap. 7 v. 4. I Died when the commandment came, what it meaneth, ch. 7. v: 9 Debts to be paid, and why, Ch: 13. v. 8. Debate and Deceit, why to be avoided, ch. 1 v: 29. Deceitfulness of sin, Changed 7. v: 11. Deceive us, how many ways sin doth, ch. 7. v. 11. Decree of God, c: 5. v: 11. Desire, a prayer, ch. 8, v. 26 Changed 12. v: 12. Doing all things commanded, in a 〈◊〉 Legal & evangelical, ch. 10. v. 5. Doctrine, the root 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 sin what it is, how cumbersome, Changed 7. ver. 17. Dwelling of the spirit what it meaneth, and how need full, ch. 8. v. 9 E. Elias how deceived though a Prophet, ch. 11. v, 2, 3. Ecclesiastical power, subject to 〈◊〉 power what to think of their exemptions Ch. 13, v. 1, 2, 3. Election distinguished, described by causes, properties, fruits, marks, Changed 9, verse 11. Election makes promiscof grace effectual, chap: 9, 10, 11. Election, fountain of all good gifts, Chap: 11, 5. and 15. Election depends upon nothing which is in the elected, ch. 9, 11, 12. Election manifested in a special 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. Enemies many and mighty, Chap. 8, 8. Enemies all by nature, ch. 5. v: 10. Enemies to be beloved & blessed, Chap. 12. v. 14. how profitable. Envy what, and why to be shunned, ch. 1, v. 29. Epistle what it signifies ch. 〈◊〉 v. 1. Epistle to the Romans, excellent for author, matter and method, why set afore the rest, ch. 1. v. 1. Eternal life what it is, & wherein it consisteth, Ch. 6. v. 23. Eternal life, how it followeth holiness, of favour, not by merit, Chap: 6. verse 16, 23. Evil not to be done, that good may come of it, Chap. 3. v. 8. Evil how to he over come with goodness, Changed 12. verlast. Evil of crime, of affliction. Evils innumerable & most grievous ones, follow God's children, chap. 8. v. 35. F. Faith, the notation of the word. Faith distinguished diversly Faith, the parts and degrees of it. From faith to faith, what. Ch. 1. v. 17. Faith the only instrument within man, of justification and Christ his blood without man, ch. 3. v. 25. Faith justifieth not effectually, or materially: but relatively & instrumentally, Ch. 3, 1, 5. Faith properly taken, is not our justification, Changed 9, v. 33. Faith's object adaquatum is the whole world, inadequatum the word of evangelical promise, ch. 10, v. 8. Faith little, great, the tokens of both, ch. 1, 17. Faith which works by charity, doth justify, chap: 9 ver: 33. Faith alone in the act of justifying, but not alone in the heart and life of a justified person, chap. 9 v. 33. Faith a fruit of election, and proper to elect one's, ch. 8. v. 30. Faith b-eedeth assurance, doubting cometh not of the nature, but of the infirmity of Faith, chap. 4. v. 21. Faith, resteth on Christ dead and risen for salvation ch. 4. v. 25. ch. 10. v. 9 Faith makes the general promises special, and Sacraments to be effectual, ch. 9 v. 7, 8. Faith known to him that hath it, ch. 3, v. 1. Faith once had never lost ch. 5, ver. 2, chap. 11. v. 20. Faith without it, it is sin whatsoever is done, cha 14. verse 〈◊〉. Faith special and general ch. 14, 23. Faith knits to Christ, and ground of all comfort and well doing, ch. 8. v. 1. Faith is the being of a Christian ch. 11 v. 20. Faith hath righteousness and life annexed to it, Rom. 1, ver. 17. Faith makes persons and actions pleasing to God, ch. 14. ver. 23. Faith certainly persuades all, but fully the strong Christian only, ch. 4. v 21. Fall away from saving grace Saints cannot, chap. 5 ver: 2. Fasting in Lent not so an cient as Apostles times, and no Apostolical Tradition, ch. 14. v. 5. Fear of God two sold, service filial Fear childlike may stand with faith. Fear of God as a Father how due, necessary, and beneficial. Fear an enemy to security. Fear where it is not, there all wickedness willbe. All this touching fear in chap. 11. ver 20. Fear how it belongeth to powers from all sorts, chap. 13. v. 3, 4. Fear of pain a companion of evil doing, chap 13 verse 4. Fear how an effect of the Law, ch. 8. v. 15. Festival days of the jews tolerated after Christ his death, till the light of the Gospel mightd sperse these clouds and shadows of the Law. ch. 14, verse 1, 2, 3, 4, 5, etc. Few be the true Israelites but precious like seed, cha. 9 v. 27, 29. First fruits of the Spirit, what, ch. 8, v. 23. why graces so called. Free will to evil naturally, but none to good, until grace set the will free, chap. 9 v. 16. Fruits, why goodworks so called, ch. 15, v. 28. Fruit in holiness, cha. 〈◊〉, v. 22. Fruit none by sin, but shame and death, ch. 6. ver. 21, 22. Fullness of the Gentiles and of the jews, what it means, ch. 11. v 12. and 25. Fullness of the blessing of the Gospel what, ch. 15. v. 29. G. Garment, how Christ is likened to one, ch. 13 v. 14. Glasses sour to look ourselves in ch. 7. verse 9, 10. God his properties of bounty, kindness, patience, what they be, and whither they should lead, ch. 2. ver: 4, 5. God his wisdom unserch able, uncontrollable, cha. 11. v: 33, 34. God his truth infallible, prop of faith and hope, ch. 3. verse 4, 7. God his power varesistable. God his power, his children's buckler and safety, prop of faith, chap. 4. ver. 21 chap. 11. 23. God his power, how an argument follows from it, ch. 11. v: 23. God not author of sin, as a sin, but as a recompense, ch. 11. v: 9 God hardeneth as a judge, ch. 11. v: 7, 8. God in delivering or giving up by how many actions, and how just in them all, ch. 1 v: 26, 28. God's providence ordereth all things, even the least & worst, chap. 1. v: 13. chap; 15 and 22, 24. God's mercy fountain of election, and of all Consequents thereof, ch. 9 v. 15, and 18. God's mercy arbitrary and free, ch. 9, ver. 15. God's mercy differs from his justice, ch. 9 v. 15. God's mercies many and manifold, ch. 12. and v. 1. God's mercies a strong motive to obedience, chap: 12. v. 1. God ordainer of powers, and is obeyed or resisted in them, and how many ways, ch. 13. v. 2, 3. God of peace, of patience, and consolation, why so called, ch. 15. v. 5. God sent his Son out of love to mankind, and why, ch. 8. v: 32. God the only avenger, and why, ch. 12. v: 19 God, with him no unrighteousness or cruelty, either in execution of decrees, or in the decrees themselves, Changed 9 v: 14, 19, 20. chap: 11, v: 35, 36. God no respecter of persons, ch. 2. v: 11. How persons may be respected. God's will supreme cause of all his counsel and works. ch. 9 v: 11, 15. God's will not to be registered, how it is to be understood, ch. 2. v: 19 God's glory in manifestation of his mercy & justice, the utmost 〈◊〉 of all his counsels, ch. 9 v: 22, 23. God's wrath and justice, how fearful a thing, ch. 3, 5. and ch. 5. v: 6. and 8. Gospel of God, why so called ch. 1. v: 2. and 15. verse 16. Gospel what it signifies, preached by the Prophets, the authority, excellency, antiquity, and efficacy of it, ch. 1. v. 2. Gospel wherein it differs from the Law, ch. 1. verse 17. Gospel not to be ashamed of, ch. 1. v: 16. Gospel how the power of God, ch. 1. v: 16. Gospel how called a form or mould, ch. 5, v: 17. Gospel what a blessing to enjoy it, ch. 3. v: 2. gospel good, holy, just, ch. 7. v: 12. Gospel to be delighted in, ch. 7. v: 22. Gospel how to be esteemed and received, Chap: 1. v: 2, 3. Gospel preached, both is object and instrument of Faith. Gospel how the jews enemies to it, Ch: 11. v; 28. Gospel why at first confirmed with miracles, 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, Changed 8. v: 14. Good, why the Law so entitled, Changed 7, v. 12. Good earnestly to be sollowed, Changed 12. v. 9 Good purposed, when it cannot be effected. Ch: 15, verse 22. Good which we would, we cannot always do, Chap: 7. verse 15, 16. Good is wrought out of all things toward the elect, ch. 8, v: 28. Good doers may look for praise, and need fear no punishment, Chap: 13. verse 3, 4. Good by the wise GOD drawn out of evil, Changed 8, v. 28. Ch: 11, v: 11. Good by sin converted to evil, Changed 11. v: 9 7. Grace what it signifies, & how manifold, the spring of all good gifts, Chap: 1, ver. 7. Grace how holiness so called, Chap: 6. v: 23. Grace how Apostleship so termed, Changed 1, verse 5. Ch: 15, 15. Grace extolled by Faith, suppressed by the Law, Changed 4, 16. Grace in cause of justification contrary to works, Changed 11, verse 6. Grace more abounds where sin abounds, how to be understood, ch. 5. v, 20. What it is to be under Grace, ch. 6. v. 15. Grace of Christ how prevails above Adam's sin, ch. 5. v: 16, 17, etc. That Grace may abound we may not sin, Changed 6. v. 1. Grace of God, how necessary for all believers, Cha: 16, v. 20, and 24. Grief what it is, cha: 10, verse 2. We must grieve & mourn with such as mourn, how, Ch. 12. v. 15. Grief in Paul great for the abjection of the jews, 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 manifoed, how procured, how to be cured: how dangerous & fearful when it is wholly, and for ever. Marks to know it by the causes of it, ch. 2. v. 5. Chap, 11 v. 7. Hast an effect of unbelief, 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. Heavens how under vanity, how to be glorified. New heavens what. Ch. 8. v 21, 22. Heathen, their calling to Christ prophesied of, ch. 15. v. 9, 10. 11. Heathens how a wild Olive, ch. 11. v. 17. Of their grafting in, and how partakers of the fatness of the Olive. Heathens, how beholden to God's bountifulness, chap. 11, v. 18, 19, 20, 21. Holy how Scriptures be so, & why the law is so entitled, ch. 1. v: 1, 2. Christian's sacrifice, how holy, ch. 12. v. 1. Holiness way to heaven, 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 saved by it. Hope the office of it. Hope how the fruit of experience, and joined ever 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. jesus, what it means. ch. 1 1. 3. Ignorance of God, how great a sin, why to be avoided, ch. 2. v. 12. Ignorance how it excuses Ignorance polluteth zeal. Ignorance joined 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. unlawful, how Image and Idol all one ch. 1. v. 23. 25. justice imputed, inherent. justification, how differs from sanctification. Causes and effects of it. Ch. 〈◊〉. v. 14. justified how we are by Christ's resurrection, ch. 4. verse last. justification the parts of it, how it is the ground of peace, ch. 5. v. 1. K. King, how Christ is so, ch. 1. v. 3. Kingdom of Christ spiritual. Kingdom of God, what be the conditions and parts of it, ch. 14. v. 17. Kissing the Book in an Oath, ch. 9 v. 1. Kisses how used in the primitive Church, ch. 16, v. 16. Knowledge of the word, how excellent and necessary, ch 13. v. 12. Knowledge part of faith, ch. 14. v. 14. Knowledge of sin speculative and experimental, both by the Law, ch. 7. v. 7. Knowledge of the Law, what it worketh, ch. 3. v. 20. and 4. v. 15. L. La how many significations, ch. 3. 19 Law how manifold, of nature, of Moses: Ceremonial, judicial, moral: how abrogate, Chap. 2. v. 14. and Ch, 10, 4. Law how spiritual, and what to be learned by it, ch. 7, v. 14. Law, how called just, ch. 7 v 12. La impossible to be kept and why, ch. 8. v. 3. Law how ordained to life and occasion of sin and death, Chap. 7. verse 10, 11. Law of members and of mind what they be, ch. 7. v. 23. Law how to be delighted in, and why. ch. 7. v. 22. Law cannot justify us, and why, ch. 8. v. 3. Law, the righteousness of it, neither easy, possible, certain, or comfortable, chap. 10. v. 4, 5, etc. La how the inheritance is not by it, ch. 4. v. 14. Law, how contrary to pro mice. 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 many kinds: good and evil, of sundry 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 innumerable, all rebels against the spirit, ch. 6. v. 12. ch. 7, v. 23. Lusts, great pains taken to subdue them, Chapt. 6, 12. M. Magistrates, their original, kinds, degrees, office, end for which appointed, see authority. Maliciousness, chap. 1. v. 29. Man old and new: Why sin called man. Chap: 6. verse 6. Man his fourfold 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 be undertaken. Marriage second lawful. Marriage spiritual, how excellent, ch. 7, 1, 2. Mass Popish, absurd, abominable, ch, 6, v. 9, 10. Merit overthrows grace. ch. 11, 6. Merit none by works and why, ch. 2. v. 6. Chap. 8. ver. 18. Meats defile when eaten with opinion of cleanness, or with offence to other: or when the eating of them is against charity, and hindereth edification, ch. 14. verse 14, 15, etc. Meats forbidden by the Law, became pure unto the faithful, ch. 14. v. 20. Meats taken in excess or defect, do pollute the conscience, ch. 14. v. 17. Miracles, their names, kinds, author: instrument, uses, no sure note unto the truth or Church. Chap: 15. v: 19 Ministry how excellent a function and necessary, ch. 15. ve. 16. Mystery, unto how many things applied in Scripture, Chap: 11. verse 25. chap: 16 verse 25. Mystery the vocation of the Gentiles. Also the revocation of the jews, and why, ch. 11. v. 25. Mortal our body why, ch. 6. v. 12. Murder, kinds, occasions, the grievousness of it, ch. 1. v. 29. N. Nature, by it we be sinners, and under 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 be loved, chap. 13. ver: 9 Night, what and how it is past, chap. 13. v. 12. O. Oath what, the form of it, the kinds, the end of controversies, the abuses of an oath, ch. 9 v. 1. Offence what the kinds, why none to be given, Ch. 14, v. 13. Opportunity of doing duties, not to be let slip, chap. 13. v. 11. Ordinances of God to be submitted unto. See authority. Original sin, what, why so called: to be repent of, ch. 5. v. 12. Ch. 7. v, 7. Original sin, no moving cause of reprobation. chap. 9, 11. Once Christ died, why that sufficient, Changed 6, verse 10. P. Papists by doctrine of merit overthrow grace, Chap. 11. v: 6. Papists enemies to Christ to their own justification and salvation, Chap. 10, ve. 4. Petcr whither at Rome, ch. 16, verse 15, 16. Pope will not 〈◊〉 subject 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 merits, and against man, in King-killing Doctrine, chap. 11. Patience, grounds of it, Chap. 12. Persuasion of Faith, 2. of Charity, the one infallible, the other conjectural, Ch. 8, v. 38. Passion, why sin so called Ch. 7, ver. 5, 6. Perfection none in this life but imaginary. Perfect, how the will of God is, Ch: 12, v. 2. Pleasing God, Chap. 12, v. 1. Poor who, why to be relieved, 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 whom, why to God alone: mental, voeall; a fruit of faith, and note of 〈◊〉, Ch. 10, v. 1, 13. Prayer must have fervency and affiance, Chap. 8, V. 14, 15. Prayer how a note of Adoption, ibid. Prayer how continual, ch. 12. v. 12. Prayer, the hindrances of it, how to overcome them, Chap. 1 v: 9 Prayer an help under the cross, Changed 12. v. 12. Prayer comes of the holy Ghost, Ch: 8, v. 26. Prayer of great force and use, Chap. 15. ver. 30, 31. Prayer for Saints living, 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 chief work of a Minister, Ch. 10. verse 14. Promises how sure the kinds 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. Recompense, so sin is called, Ch. 1. v. 27. Religion, Christian reasonable service, Ch. 12. V. 1. Remedies three against affliction, Chap. 12. verse 12. Reprobation that it is, why it is, the marks and fruits of it, Ch. 9 ver. 11, 12. Chap. 11, v. 7. Revenge forbidden us, & why, Ch. 12. v. 19 Reward how belongs to works, Ch. 2. v: 6. Riches of bounty, etc. Ch. 2. verse 4. Rich mercy, Ch: 9 v. 24. Rome new, how it differs from old, throughout this Epistle to be seen. Rome threatened to be cut off for high-mindedness, and so fulfilled, Ch. 11. v. 21 S. Sacrament what, how many, what is 〈◊〉 mon unto them all: the uses and benefits which come by them, ch. 2. v. 25. ch. 4. v. 11. 〈◊〉, two ways men do err about them, Ch. 6. v. 〈◊〉. Sacrifice taken properly and improperly, Chap. 12, verse 1. Sacrifice properly taken Legal and 〈◊〉, ch. 12. v. 1. Sacrifice legal, the kinds & ends of it: it determined in Christ the proper Sacrifice of the Gospel, ch. 12. v. 1. Sacrifice, proper or Christian, how many, and the conditions of it, ch. 12. v. 1. Scripture what it signifies. ch. 1. v. 2. Scriptures how to know them to be God's word, ibid. Scripture a perfect judge of 〈◊〉 and Canon of saith and manners, ch. 12 verse 2. Scriptures contain the good, acceptable, and perfect will of God, chap: 12. verse 2. Scriptures best and surest interpreters of themselves, 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 word may put us in mind of, Ch. 1. v. 7. Ch: 15. v. 25, 26. Saints in truth, and by profession only, 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 baptism, Ch. 6. v. 3, 4. Severity of God against sin how great, ch. 11. v: 22. Serve sin what it is, and how known, ch. 6. 〈◊〉. 6. 20. Service of sin how vile, ibid. Servant of sin what, ib. Seeking God aright or amiss. 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 ungodly, & what it works in both, ibid. Shame, why mentioned rather then any other fruit of sin, ibid. Sin, the nature, kinds, filthiness, and danger of it, ch. 6. v. 23. Sin, to live in it, what. Changed 6. v. 1. Sin to abound what, ch. 5, v. 20. Sin, how first husband, ch. 7, v. 4. Sin how mortified and dead, not in a moment, cha. 7. v. 4, 5, 6. Sins, our cause of Christ's death, and what it should admonish us of, ch. 4. v. last, ch. 5, 8. sins none venial in their own nature, ch. 6. v: 23. Sins how venial, ib. Supper of the Lord, how 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 men's unbelief. Ib. Truth of God, how renowned by our lives. ibid. V. W. Vanity, how creatures subject to it, and why, Chap: 8, verse 20: Unbelief, a Mother and main sin, reasons against it, and why we ought to believe God, Changed 11, v. 20. Will of God, ch. 12, v. 2. Word of God, see Scripture. Works good which be, and why to be done. What required to a good work, 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 justify not, ch. 2, v: 6. Z. Zeal what, erroneus and wise, ch. 10, v: 2. Zeal without knowledge, ibid. Zeal joined with knowledge, and of what things, ibid. Zeal of the jews faulty sundry ways, Ibid. Zeal of Papists blind and furious, Ibid. Zeal rare in Protestants, Ibid. Zealous why we ought to be, and why we should take heed of blind zeal, Ibid. Also Ch: 12, v: 11. Errata. Muse not courteous Reader, that thou dost meet with these faults, for there would have been far more, if the great diligence of the Printer had not prevented it, the blind Copy and wine own oversight were so bad. Correct therefore with thy pen these here noted, ere thou begin to read, and bear with the rest. PAge 3. l. 25. read Revocation, 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 itself) and place it before could in l. 32. P. 22. l: 16. r. gift. p. 23. l. 19 r. few. l. 22. r. mean ones. p. 25. stir, the 9 and 10. lines wholly. 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 john. 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 joined to l. 6. p. 72 stir. out whole lines, 7, 8, 9, 10 p. 73. r. all matters after attribute. P. 84 l. 18. r. these four. p. 89. l. 13. r. Antimisthia. p: 〈◊〉. l. 1. r. as in kill Abcl. p. 107. l, 4. r. doth not. p ibid. l 16. r. judgement for Law, l. 32. r. coactive. p: 112. l. 19 r. of the 1: chap. p. 133. from the two last lines unto the 14. l of p. 135. all belongs unto the 6. Dial. p. 186. l. 31. r. righteous. p. 189. l. 3. r. Ro. 12, 2. p. 272. stir. lines 26, 27. p. 277. l: 26. r: hencc. p: 284. l: 8. 〈◊〉: hence. p. 362. mar. r. imputetur. p. 366. l. 34. stir. actions. p. 385. in mar. r. habent. p. 390. l. 17. r. frced. p. 397. l. 1. stir. on't having a little paper left. p. 409. l. 29. r. sick. p. 428. l. 18. r. now. p. 442. l. 7. r. and works, it is a good sign. p. 〈◊〉. l. 1. r. word. and 446. morg. r. deplorat. 451. l. 14. r. good. p. 488. l. last. r. truth. p. 489. stir. 5 last lines. p. 502. l. 15. r. after unable, by hisown unthriftiness. p. 527. l. 15, 〈◊〉. r. followeth and his merits. 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 devils. p. 652. l. 31. read probable only, p. 673. l. 1. r. Silas. p. 679. mar. r. universum genus. p. 693. l. 19 r. be just. 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. read Antopistos p. 867. mar. r. prophetarum. p. 897. l. 13. r. anomia. p. 976. r. one believer. page 979 l. 11. so the promise. p. 991. l. 28. r. or for of. p. 997. l. 31. for gods judgement; 〈◊〉. 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. stir. Orineus p. 1048. in mar. r. one for even, and write after doc. Fulke. p. 1069. l. 5. r. correction. pag. 1085. l. 27. r. unprofitable. 1090. l. 10. 〈◊〉. good laws, 1101. l. 13. r. acknowledge. p. 1106. 〈◊〉. 4. r. reckless. p. 1113. l. 21. r. for 〈◊〉 l hy. p. 1121. l. 1. r. also defended Peter's abjuring, after marriage. p. 1126. l. 31. r. vices for duties.