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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15525	A commentarie vpon the most diuine Epistle of S. Paul to the Romanes Containing for matter, the degeneration of our nature by Adams Fall; and the restauration thereof, by the grace of Christ. Together with the perfection of faith, and the imbecillity of workes, in the cause of iustification of elect sinners before God. For forme and maner of handling, it hath the coherence and method, the summe and scope, the interpretations & doctrines the reasons and vses, of most texts. All which, are set downe very familiarly and compendiously, in forme of a dialogue, betweene Tlmotheus [sic] and Silas, by Thomas Wilson, one of the six preachers in the cathedrall church of Canterbury.	Wilson, Thomas, 1563-1622.	1614 (1614)	STC 25791; ESTC S120148	882,533	1,268

very readily to obey him by whome wee are translated from the death of sin vnto the life of righteousnesse Tim. What are we to learne further by the last wordes of this text Sylas That when we once come to God we must contend and fight for him against our owne sinful lusts as before we fought for our lusts against him DIAL VIII Verse 14. For sin shall not haue dominion ouer you because ye are not vnder the law but vnder grace Tim. HOw is this text deuided Sylas The parts of this text be two reasons one subordinate to the other the latter to the former Tim. What is the drift and purpose of this text Sylas To encourage men to striue and make resistance against sinne by a reason of great force and waight this reason is taken from the certaine hope of victory if wee striue lawfully against sin wee shall ouercome it in part at least it shall not ouercome vs wholly or finally for among all other thinges these two ought most to preuaile with Christians to make them stoutly and manfully to fight against sinne First that our quarrell or cause is good for we stand with Christ our redemer with his word and glory against sin both his and our mortall enemy Secondly that of our strife there will come a good and happy issue in the end euen the conquest of sin therefore wee are to quit our selues like men and to bee strong for if Dauid fought most valīatly against Goliah because he was assured of the victory and if worldly souidiours bee animated and whetted on to fight when they haue but a likelihoode of victory how much then ought Christians to striue against sin being certaine of the victory the Apostle in the word of truth assuring vs that if wee fight sin shall not haue dominion ouer vs it may and must remayne in vs as a mutiner but shall not raigne ouer vs as a conquerer Tim. What other thing is to bee learned from the first words of this text Sylas That sin will exercise dominion and rule where it is not resisted for it is certaine that sinne must either be kept vnder as a slaue or else it will bee aboue as a tyrant to domineere which is an exceeding great and harmful matter For better it were to be a slaue vnto the most crueltyrant in earth then to be vnder the dominion of sinne because earthly tyrants can but hurt and kill the body but this tyrant sinne if it be suffered to rule and haue dominion will destroy both body and soule for euer for the wages of sin is death Rom. 6. last verse Tim. Let me heare now how ye proue that sin shall not haue dominion so we striue against it Sylas Because wee are not vnder the law but vnder grace Tim. Expound the words and tell vs what is meant by law Sylas Not the ceremoniall nor the iudiciall law but the morall law which in tenne commandements teacheth our duty to God our neighbor That this law is meant may appeare by these reasons First there is no reason to speake of any other law for it is besides the Apostles purpose Secondly it appeareth by the 7. verse of the 7 Chapter where an instance is giuen out of the morall Law Thirdly it is the morall Law which by forbidding of sinne doth encrease sinne and stirreth vs more to goe after sinne and so makes it more hard to be ouercome Tim. What is it not to be vnder the Law shew vs this somewhat plainly and distinctly Silas I hus much to be deliuered and set free from it as the wife is deliuered and set free from her dead or diuorced husband so Christians are no more subiect to the Law For howsoeuer Gods Children after their regeneration are still subiect to the regiment and doctrine of the Law and are still bound to yeeld obedience to it as to the witnesse of Gods will and the rule of our life yet beleeuing persons are freed from it in sundry other respects First they are freed from the Law as touching the curse malediction whereof in the former Chapter Secondly as it is a Schoole-maister to compell and inforce vnto duty 1. Tim. 1 9. Thirdly from the rigor of the Law as it doth exact perfect obedience but giues and brings no helpe to performe any thing towards it Lastly they are freed from it as it is the vigor strength of sinne more and more encreasing and stirring it vp by forbidding and prohibitions for this is the naughtinesse of our crooked nature more earnestly to run vpon such euils as we are most restrained from and in this last respect are we said in this place not to be vnder the Law Tim. What is it that we may learne from hence Silas That the godly being freed from the Law as it is the vigor and strength of sinne sinne now will be the more easie to be mastered so they striue against it euen as a woman by the lack of her husband is much the weaker and sooner ouercome so it is in this case sin without the Law to strengthen and stirre it vp is as a wife without her husband as in Chapter 7 1 2 3. Tim. Tell vs now what is meant by grace and what it is to be vnder grace Silas Grace signifieth the free forgiuenesse of our sinnes through the merite of Christs death in this sence the Apostle vseth the worde Grace in the former three Chapters wherein he intreateth of Iustification Secondly it signifies the gracious helpe and assistance or the worke of Gods spirit for the mortification and killing of sinne and so it is vsed in this Chapter where he intreateth of Sanctification Now to be vnder this grace is to be in such an estate as to haue the Spirit of Sanctification to raigne in vs and rule ouer vs as a husband ouer his wife and a King ouer his Subiects Tim. What instruction gather ye from hence that wee are vnder grace Silas That the faithfull need not feare that sinne shal conquer them if they striue against it because the grace that ruleth in their hearts is stronger then sinne as if the Apostle should say Be strong quit your selues like men and fight valiantly and suffer not sinne to raigne for he that is with you to wit the spirit and grace of God is mightier then your enemie sinne that is against you you are both graciously pardoned your sinne and graciously assisted The Prophet Elizeus when his seruant was in feare vpon the sight of the Aramites army did thus comfort him saying Feare not for they that are with vs are more then they that are against vs in like manner must true beleeuers encourage themselues against sinne to thinke that a stronger then it is on their side for though 〈◊〉 be stronger then nature and naturall strength yet grace is stronger then it DIAL IX Verses 15 16. What then shall we sinne because we are

imputation of righteousnes to the beleeuer without workes Tim. Who was Dauid Sil. The Pen-man of the Holy-ghost one of the holie Prophets Tim. What followes heereof Silas That his testimony is to be receiued as the testimony of God because the Prophets wrote as they were moued by the holy Ghost Tim. What meanes he by describing Silas Not a perfect definition but a short and plaine setting before vs of the matter Tim. What is meant by the Blessednesse of the man Sil. The man which is blessed or which may be esteemed and held blessed Tim. What do ye call blessednesse Sil. The happy condition and estate of such as bee in Gods fauour through Christ. Tim. What is meant by imputing Silas To impute is to put a thing into ones account or reckoning it is a word borrowed from Merchants who are saide to impute that whereof they exact a reckoning and account Tim. What is meant here by righteousnes Sil. The exact and perfect conformity and agreement to the will of the Creator which since Adam was found in Christ onely Tim. Why doth he say without workes seeing Dauid speaketh not of workes in that part of the Psalme Sil. It must of necessity bee vnderstood for if this bee the blessednes to haue the righteousnesse and good works of another that is of Christ accounted to vs then a man is righteous and blessed without his owne works Tim. Tea but he meaneth ceremoniall and naturall workes done before our conuersion workes done before faith Sil. Nay not so but he meaneth all workes wherein sin may be committed and therefore more principally works of the moral law because more properly sinne is in them againe Dauid speaketh this euen of himselfe being nowe conuerted and renewed vnto faith Tim. What were we taught out of the testimony it selfe Sil. Sundry things first that there is but one way for all men to become blessed and this is by free pardon Secondly from hence is matter of great comfort for the pore and needy in that the wealthy of the world haue no other true happinesse then that which is common to the poorest beleeuer Thirdly here is matter of great humbling for the mighty and rich in that the poore are equall to them in the chiefest things Fourthly here is matter of great vnity and loue amongst all sorts in that there is but one common saluation or meanes of forgiuenesse of sinnes to the begger and to the king Tim. What is that way of blessednes which is common to all the Saints tell vs-this more plainly and distinctly Sil. Free forgiuenesse of sinnes through faith in Iesus Christ which is expressed heere by three phrases or fashions of speech First remission of sinnes which is a discharge of a debt Secondly couering of transgression it beeing a speech taken from such as hide vnseemely things from the eies of others least they bee offended so our sins by forgiuenes are hid from the eies of Gods iustice Thirdly of not imputing that is not reckoning it to vs or calling vs to any account for it A speech borrowed from Merchants or Creditors who doe put that debt out of the reckoning which they meane to forgiue so are wee saide to haue sinne not imputed as when a creditor of grace and fauour accepteth a debt to be paid accounting it discharged when the party indebted is not able to pay it Tim. What vnderstandeth hee by forgiuenes of sinne more then is expressed Sil. The imputation of Christ his righteousnes which cannot bee seuered from remission of sinnes so heere is a Synechdoche of the part Tim. What was further here noted Sil. That forgiuenes is of all sinnes great and small many and few one and other Secondly that seeing we cannot be free from sinne but by forgiuenesse we should therfore auoyde sinne the more carefully being wary that wee do not that from which we cānot be quitted but by a pardon and least we abuse that mercy which doeth so graciously couer our faults Tim. What other things more were noted out of this text Sil. Sundry first touching blessednesse Secondly touching Gods mercy in forgiuenes of sin Thirdly touching our duty about leauing of sin Tim. What was noted and obserued concerning blessednes Sil. Many things first the causes of blessednes the chiefe working cause is Gods grace or the fauor of God the meritorious and materiall cause is Christ his obedience to death the ende or finall cause is Gods glory the instrument Gods word offering our faith apprehending the Sacraments sealing hence it is written Blessed are they that beleeue blessed are they that heare the word and keep it Secondly the effects of blessedness the effects towardes our selues are forgiuenes of sinnes regeneration peace of conscience ioy in the holy Ghost graces of the new man as knowledge wisedome faith hope loue and patience The effects towards others bee the workes of loue and mercy and all fruits of our labour in our calling hence it is saide Blessed is the man whose sinnes are couered Psal. 32. Blessed are the mercifull and the 〈◊〉 and the poore in spirit Math. 5. Thirdly the degrees of blessednes which bee three first in this life an entrance into a blessed estate by beeing engrafted into Christ through faith to bee 〈◊〉 of him and his benefits of forgiuenes of sinnes and sanctification Secondly the proceeding in it at death when the soule is receiued into glory the body beeing laide into the earth Thirdly the perfection of it in heauen when the whole man shall be glorified hence it is said Blessed are they which dye in the Lord Reuel 14. 13. Blessed are they who are called to the Lambes martage Reue. 19. Tim. What was obserued touching forgiuenes of sinnes Sil. That the Prophet speaking in the plurall number giueth vs to vnderstand that not one or a few nor smal but many and great sinnes are forgiuen the faithfull the reasons hereof are first because otherwise they coulde not bee blessed if one sinne were vnpardoned for they coulde haue no true peace Secondly Christs merits and Gods mercies exceedeth all and be much greater then al the sins of the 〈◊〉 were they all in any one man Tim. What vse of this Sil. Sound consolation to beleeuers in the time of 〈◊〉 for sinne Secondly an instruction for vs to forgiue our brethren whatsoeuer offence against vs when they come and say it repents mee euen as God for Christs sake forgaue vs Ephe. 4. 32. Obserue that our sinnes only hinder our blessednes which shall bee perfect when our sinnes be wholy taken away meane time it is but begun Tim. What were wee to learne as touching our duty about sinne Sil. That before the committing of sinne wee doe take good heed 〈◊〉 that we may not offend so merciful a God as hath forgiuen vs so great a debt Rom. 12. 1. Secondly because sinne being once committed we cannot bee well eased till wee be forgiuen further we learne that after the committing thereof we despaire not

doings deserue lesse Moreouer here is consolation to such as nowe are or euer shall be vnder the Crosse for Christs or the Gospels sake to make them cheerefull to beare little euils vnder hope of a greater good as Marriners which in a tempest doe cast away their goods to saue their liues and as heathen men spent their liues for earthly glory and reputation sake how much more would this bee done for celestiall glory Tim. Yea but some beleeuing afflicted Christians might say to Paul We haue suffered much and long but we see in stead of glory more and more shame Silas Yet we must possesse our soules with patience for the glory shall fully be reuealed now our life is hid with Christ but when Christ shall appeare we shall appeare with him in glory the whilest we are not vtterly voyd of celestiall glory For we beleeue the promise of it by faith and possesse it after a sort by hope and haue the beginnings or first fruites therof in the gifts of sanctification which is glorification inchoatiuely as glorification is sanctification absolutely and most perfectly DIAL XIX Verses 19 20. For the feruent desire of the creature waiteth when the sonnes of God shall bee reuealed because the creature c. Tim. VVHat may bee the purpose of the Apostle in these verses Silas His drift and purpose is first to prooue heauenly glory which followes afflictions in this life to bee certaine and secondly to exhort Gods children to be patient in afflictions vnder hope of that glory The former is proued by a secret and very great desire which things created haue after the glory of Gods Children till it bee manifested Now this desire being put into them of God it cannot be frustrate and vaine and therefore the glory must needs be certaine The latter is prooued by the example of the cretures bearing their misery vnder which they are through mans fault in hope of restoring therfore much more ought Gods Children patiently to suffer their afflictions seeing our restoring shall be farre more excellent then the restoring of the creatures and there comes no afflictions vpon vs from God but they are by our sinnes most iustly deserued whereas the creatures suffer for our sake Tim. Now let vs know what be the parts of this Text Silas It setteth forth these two things vnto vs First the condition of the creatures both in respect of their present misery which is heere signified by the names of vanity corruption and bondage verse 20 21. Also of their futher restauration which is heere called deliuerance glory liberty verse 21. The second thing is the affection of the creature in regarde both of the misery and restoring of them This affection is declared both for the kinde and measure of it by the tearmes of feruent desire waiting groning trauelling in paine verses 19 22. Tim. Expound new the words and tell vs what is meant by the feruent desire of the creature Sil. It is to bee read word for word the expectation of the Creature expecteth that is with greedinesse and continuance looketh for There is in this phrase both a Prosopopoea and a Pleonasmus For he putteth vpon the creature the person of one who most desirously expecteth and looketh after some person or thing such are wont to put foorth their heads and to looke when such persons or things should appeare Psal. 121 1. So the creature lookes after liberty Tim. What are we to vnderstand by Creature Silas Neither the Angels as Origen nor men good nor bad as Augustine thought but the whole frame of Heauen and earth with creatures therein contained as the Starres Elements all celestiall bodyes bruite beastes fruite of the earth fishes of the sea with whatsoeuer else was made for mans vse Tim. But what manner of desire is it that thinges created haue Silas It is a certaine instinct or inclination put into them of God whereby they secretly after a manner vnknowne to vs are moued to couet to attaine to the end for which they were made This ende is that perfection and most glorious estate in which the creature was at first created and from which it is now fallen for mans sinne and vnto which it still tendeth by a naturall desire euen as heauy things by natural propension tend downwards and light things vpwards Tim. What is meant by the reuealing of the sonnes of God Silas The meaning is vntill that glory which is prepared for the sons of God be indeed manifested the sons of God by a Metonymy of the subiect for the adioynt are put for the glorious liberty that is ordained for thē as verse 21. expounds it Tim. What instruction doth arise from hence Silas A two-fold instruction First that the glory of Heauen is most certaine sure it is not doubtfull whether there be such a thing or no or a thing in aduenture but there is such a thing indeed and it shall be certainly performed to all Gods Children which beleeue the promises and repent of their sinnes The reason heereof is because God hath inspired the creatures with an instinct and desire after the glory of Gods sonnes and seeing God doth nothing in vaine it must needs bee that this desire is after some-thing that truely is and not a Chimera or fiction Tim. What is the vse of this instruction Silas Such as are Gods children by adoption must learne from hence to strengthen their faith as concerning the truth and certainty of their glory to come if haply any doubt through temptation should arise about it Secondly it informes our iudgements about the estate of the creature what it shall bee after this world is ended that they shall after their sort and manner be partakers of the glory of Gods sonnes for otherwise they should desire it in vaine Tim. What other doctrine will arise from this 19. verse Silas Seeing the creatures doe greedily and continually desire the glory of Gods sonnes the sonnes themselues ought much more feruently to desire it because the glory of the creature doth but depend vpon the glory of Gods children and is very farre inferiour vnto it Therefore if their desire bee great and constant after it ours ought a great deale more so to be seeing that glory shall be fully reuealed chiefly for our sakes and our state shall by many degrees exceed the estate of all other creatures Tim. What vse is to be made of this Doctrine Sil. It is two-fold both in respect of godly and the vngodly In respect of the vngodly it serueth most sharpely to reproue them as being worse then the dumb sence-lesse vnreasonable creatures in that they haue no desire nor longing at all after the glory to come wheras euen the creature doth couet it feruently The heart of the wicked it is set vpon riches they trust in vncertaine goods they mind earthly things their portion and their treasure is heere and therefore their ioy is heere they

that at length all Israel shall be saued Tim. What are wee to learne by this that Paul woulde haue them to know this trueth touching the reuocation of the Iewes Tim. The duty of Gods Ministers not onely to teach the people that they may know still more and more but to do it with affection and desire to free them from ignorance and still to make them wiser To this end God giueth them knowledge to shewe others the way Secondly the duty of Christians to be carefull stil to learn and know more adding knowledge vnto knowledge as men heape riches and goodes together Colos. 3 16. 2. Peter 1 5 6 7. As Plants grow to bee trees Lambes to bee Ewes and Infants to bee men so Christians of Babes in knowledge must encrease stil more and more to perfection Tim. What doth this word Mystery signifie Silas It commeth of a word which signifieth to shut or close the mouth or eyes and so it signifieth a thing kept secret or not commonly knowne or which cannot be knowne or which exceeds humaine reason is contrary to humane hope Tim. How many things do you find in Scripture to be called Mysteries Sil. First the vnion of two Natures in Christ his humane and diuine nature vnited in one person 1 Tim. 3 16. Secondly the coniunction between Christ the head and Christians the members Ephes. 5 31 32. These two are wonderfull great secrets for reason cannot comprehend them either how the diuine Nature of Christ being immortall and infinite and the humane nature of Christ being finite and mortall should be ioyned together to make but one person without any mixtion of substances or how Christ and the faithfull should be so knit togither as to be truly one body flesh of flesh bone of bone there being so much distance between them as betweene heauen and earth and yet wee beleeue both these secrets because the words teacheth vs so Thirdly the Gospel is called a mystery because in whole it is hid from the natural man and in part it is hid from the regenerate mā 1 Cor. 2 7. Fourthly the vocation of the Gentiles Ro. 16 25. the resurrection from the dead howe they which liue at Christs comming shall dye 1 Cor. 15 51. are called secrets because they cannot be known vntill the euents declare them In the same sence and to the same purpose is the restitution of the Iewes in this place called a secret because howsoeuer the word hath now reuealed it yet till then it was secret Also in what maner they shall bee restored in what time in what numbers these thinges are hid till by the euent they bee learned Tim. What profit are we to make of this that the calling of the Iewes is called a Mystery Silas First to teach vs that therein nothing shal fall out by chance but all things shall bee ordered by Gods prouidence Secondly to stirre vp Christians to thankfulnesse towards God in that he will manifest to them the very secrets of his heart as Kings open their secrets to few such as be beloued and trusted Thirdly to reprooue curiosity and keepe men from searching the reasons of Gods counsel and doings contenting our selues with so much as God will haue vs to know not desiring to learne when God will not teach Lastly to bridle the arrogancie of the Gentiles least they should insult ouer the Iewes reiected reioycing imoderately in their owne election and in the Iewes reiection A better remedy of this pride there cannot bee then to know and consider this secret that euen the Iewes shall againe in mercie be visited and conuerted to God therefore are at no hand to bee despised but pittied rather and prayed for Tim. What is the first member of this mystery Silas That blindnesse hath happened vnto Israell in part Tim. What is meant by Israel Sil. Israel is put for those which come of Israel or Iacob that is the Israelites or Iewes Heere is meant not spirituall but naturall or literall Israel not the Church collected out of Iewes and Gentiles but onely Iewes for whose peculiar consolation this was written by Paul Tim. What is meant by blindnesse Silas Their hardnesse of heart or their hearts hardned obstinately refusing yea and resisting Christ his grace out of deepe ignorance and vnbeleefe which is as a vaile to hinder that they cannot see into the doctrine of the Gospell this is called vnbeleefe verse 20 30 32. This happened vnto them by the iust iudgments of God inflicting it as a punishment for their former sins as was before written Verses 8 9 10. Tim. What meaneth this in part Silas It doth signifie either that obstinacie in their vnbeleefe was not totall of al Iewes but particular there being euer and euery where now and then some of the nation that beleeued in Christ or else that it should not be perpetuall but for a time onely at length to haue an end And this latter seemeth better to agree with the word Mystery for it was no secret that some Iewes were faithfull and receyued the Gospell Paul before had taught that by his owne example Verse 1. and by the prophesie of Elias as verse 4 5. and had saide that the Iewes were diminished onely not abolished verse 12. that is a fewe of them onely were elect and beleeuers But that of their generall and great blindnesse there should be once a tearme end and conclusion this was not vntill now that Paul shewed it to be a secret hauing himselfe first learned it of God Tim. Wee haue seene that the Iewes shall be called in at length declare now vnto vs at what time they shall be called how long it will be before it be Silas Euen vntill the fulnesse of the Gentiles shall become in Tim. Tell vs the meaning of these words Silas Comming in signifies the Gentiles free accesse or entrance into the house of the liuing God which is the Church of Christ and by fulnesse is signified the whole body of the Gentiles or an appointed multitude of nations which are heere called fulnesse as before verse 12. the Iewes are called abundance because the number of beleeuers among the Gentiles should arise to a great company so that publikely among the Gentiles there should bee gathered a great company vnto Christ there being no nation or habitable country past by which should not imbrace the Gospell at least for a time according to that prophesie in Psal. 19 4. and that of our Sauiour Marke 15 16. and that testimony of Paul Col. 1 6. and that Oracle of Christ Mat. 24 17. Tim. But shall there be any time wherein the Gentiles shall be so vniuersally called so as euery one shall be saued Sil. Not so for then the Church of God should want enemies and the prophesies of Antichrist should bee vntrue but heereby their abundant accesse to the Church in greater heapes then euer since the Apostles time is noted which when it comes to passe then the blindenesse

of the Iewes shall cease that they may beleeue and be al taken vnto Christ as both Ambrose and the greeke Scolia doe declare vpon this place and as the Apostle saith plaine in the next wordes that all Israel may be saued which is a third part of this mystery Tim. What is heere meant by Israel Silas Not spirituall Israel the whole people of God consisting of Iewes and Gentiles as the word is vsed Ps. 124. 1. and Gal. 6 16. for then were it no mystery for it is well knowne that the Church shall euer consist of both these peoples neyther were it any consolation to the Iewes which Paul heere intendeth to giue thē from the hope of their future and full conuersion but according to the letter it signifieth the nation of the Iewes as in the former verse Tim. What is meant by all Israell Silas Not euery particular amongst them but a great determinate number namely the better and greater part of them as 1. Tim. 3 2. Iohn 6 45. It is vsuall in Scripture by this particle all to signifie sometime the better and sometime the greater sorte Tim. What is the doctrine from hence Silas That towards the end of the worlde the nation of the Iewes shal be conuerted vnto Christ that they may beleeue in Christ bee iustified by faith and bee saued This appeareth first by the testimony which Paul cites in the two next verses which plainely fore-tell it Secondly by Reuel 7 4 5. c. Which prophesie is litterally to be vnderstood of the Iewish conuersion after Chrysostomes minde because they are distinguished from the other nations mentioned verse 9. And this prophesie is of things not already done but to bee fulfilled afterward as ye finde it written Chap. 4. verse 1. Thirdly heereunto we may ioyne that other prophesie in Re. 21. which wold be expounded of that most pure Church that towards the end shall be gathered of Iewes Gentiles ioyned in a most sincere profession of doctrine and excelling in such piety and vertue as if the world were to be created anew and not of the celestiall blessednes of the Saints in the world to come as may appeare by these reasons drawne from the circumstances of the text First he speakes of Ierusalem not glorified in heauen but comming downe from God and by his graee mightily purified in earth Secondly she is likened not to a wife whose marriage is already accomplished as it must be in heauen but to a Bride preparing and addressing her selfe to meete her husband as it vseth to be in earth Thirdly tabernacles belong not to blessed Saints which haue ended their warfare but to Pilgrims which as strangers are to abide a certaine time the combate with such lusts as fight against the soule These reasons are taken from verse 2. and 3 now the verses 6 7. and 24. affoorde vs more demonstrations for in verse 6. there is a promise to the members of this new Ierusalem which are athirst Now the Iewes indeed beeing conuerted shall haue a very feruent desire after the sweetnesse of Christ in whom they shall beleeue but in heauen where all fulnesse and rest shall be enioyed How can there bee any thirsting or yet any fighting where al shall be crowned with victory and triumph And how shall Kinges bring their riches vnto heauen as verse 24. These with sundry other the like arguments out of the text doe sufficiently conuince in my opinion that this Chapter is not to bee construed of the glorious condition of the godly in heauen but of a Church which for doctrine and manners shall bee illustrious in earth not infected with such errors and corruptions in life as was vnder Antichrists raigne nor somolested with persecutions torments which caused sorrow and cryings and teares and death as in verse 4. of which there shall be a cessation in the dayes of this renued Church beeing blessed with great purity and happy peace The consideration and beleefe of this doctrine should mooue all Christians to helpe forward this glorious worke especially by earnest prayer to God for it and speedy repentance for those their sinnes which hitherto haue beene barres and obstacles to hinder it For as the execrable and most palpable idolatry of the superstitious Romanists crouching and bowing most basely before the workes of their own hands adoring dead stockes Images bread in the Sacrament haue caused the Iewes to abhorre our religion and faith the rather for that the Papists beeing neerest to them and the greater number they measuring the whole by that large part think vs all to be as great idoll seruers as they be So the most leud and loose manners of Protestants abounding in schismes factions herisies in religion being miserably rent one from another in matter of faith and in matter of fact beeing full of murthers thefts rapines rapes adulteries periuries vsuries oppressions inhumanity tyrrannies towardes them and among themselues prooue great stumbling blocks to keep thē backe For which scandals very many haue an heauy acount to make DIAL XXI Verses 26 27. As it is written there shall come a deliuerer out of Sion and shall turne away vngodlinesse from Iacob for this is my couenant with them when I shall take away their sinnes Tim. VVHat doth Paul performe in these words Silas After his owne testimony or prophesie touching the vocation of the fulnesse of the Iewes towards the end of the world hee now proueth it by a double testimony of the Prophet Esay whence ariseth a second argumēt to confirme that secret of the Iewes conuersion euen by Prophetical authority which is a most sure worde that cannot faile nor deceiue The Prophets haue fore-told the Iewes conuerfion before the restoring of all things therefore certainly it must be so Tim. Here are two knots to be loosed first shew vs how Paul calleth that a secret verse 25 which beere in these verses hee sayeth was written before by the Prophet if it were written and reuealed then it is no secret Silas Doctrines of the worde are secrets to some when they are not to others which know them also they bee secrets in part when in the whole they be not secrets So it fareth with this particular doctrine touching the future and full restauration of the vnbeleeuing Iewes though it was written in the Scripture of the Prophets yet it remayned as to others so to Paul himselfe a secrete and hidden thing till it was taught him yea and after he had learned it yet stil to others which knew it not it did abide a mystery yea to himselfe in some sort as in what manner at what particular time and by what meanes this vocation should be fulfilled Thus what is not absolutely a secret may yet be called a mystery in some respects Tim. But was it not sufficient for the credit of this mystery that Paul had affirmed it from the inspiration of the Holy Ghost what needeth hee to bring Scripture to confirme it his owne assertion being

heere reproued are certaine irregular and exorbitant persons amongst our selues who though they bee in iudgement conuicted and cannot but confesse that this precept is giuen to all Christians and touching all powers yet they make themselues a disperisation and take liberty to doe what they list without all due regard to that which is by superiors commanded Heerein ioyning with Anabaptists and Libertines that as touching their practise they striue to shake off from their neckes the yoake though not of supreame yet of subordinate Gouernors as if they were too good to obey some powers The third kinde is the Pope and his Cleargy who do not onely pleade for an exemption but also do practise it with such manifest and grosse wickednesse as that the Pope doth not onely withdraw subiection from Emperors but hath lifted vp his throne aboue the Throne of Emperors and Kings whom hee taketh vpon him to set vp and pull downe at his pleasure to dispose their kingdome and despise nay destroy their persons vpon imputation of heresie and is not only not subiect to them but causeth them to bow downe their neckes vnder his feete and most filthily to worship him by kissing them vnder this pretext that the soule is better then the body and therefore spirituall Gouernors which teach the soule are to be preferred before temporal whose charge it is to looke to the body and worldly things It was the argument of Pope Baniface the eight whereas in trueth it is not the fashion of Popes to preach the gospel therwith they little trouble themselues but to Lord it and liue in pompe and pleasure And say they did teach the word of God yet as Kings how great soeuer their dignity be must subiect their vnderstandings and willes to be gouerned by the word which the ministers propound for Gods word must rule the highest Rulers so Ministers though their function be very high and excellent yet cannot free themselues from subiection vnto ciuill Magistrates because it is heere imperatiuely commanded Let euery soule be subiect As the High-Priests were subiects Aaron to Moses Abiathar and Zadock to Salomon and Romisn byshoppes to the first Christian Emperours Tim. What may be vnderstoode by the word Subiect Silas This word imports as much as to bee put vnder another or to be brought in order and it insinuateth to them that are gouerned that there is a certain order orderly disposing between the ruler and the ruled by consideration whereof the inferior which is set vnder must giue place to the superiour which is put aboue This emphasis the learned obserue in this word As it is in nature Bees Cranes and Fishes haue one aboue them vnder whose conduct they go forth to feede and returne from feeding and among the Elementarie bodies the more heauier and more massie are subiect and put vnder the lighter and more subtle the earth vnder the water the water vnder the ayre the ayre vnder the sky the sky vnder the starry firmament and that vnder the thirde heauens which are the seate of the Angelles And as in humane bodies the other members as handes armes and legges c. do by nature acknowledge the head as chief and are subiect vnto it so in policy or worldly estates there is such an order setled that some should be aboue to commaund others beneath to obey and that they which are placed as inferiours should submitthemselues to such as by ranke and order are their superiours Againe it is more significant to say be subiect then if the Apostle should haue said obey reuerence resist not honour c. For subiection as a generall word comprizeth all the rest as particulars vnder it namely acknowledgment of their power taking lawes and coine from them arming at their commaundement reuerence loue prayer and thankesgiuing for them thankfulnesse in maintaining them obedience in doing and suffering al these appertaine to subiection Tim. What are we to vnderstand by powers Silas By powers are meant heere not Ecclesiasticall Gouernors as Apostles Euangelists Doctors Pastors Teachers but such as take tribute and beare the sword which Ministers are forbid to doe and ciuill rulers may do and therefore the Papists erre which from this place would set vp the preheminency of Pope and Byshops aboue politicke Rulers who by a Metonymie of the adioynt are heere named powers because they are endowed with great power and might aboue other men to suppresse the wicked and defend the good Also to shew that they beare the Image of God not in respect of his essence but in respect of his power and thence it is that not Iehouah the Title of his Being but Elohim the Title of his power is attributed to the Magistrate Psal. 82 1 5. Obserue also that subiectes may not examine by what way or meane Princes get their power whether by right or wrong for Paul knew that the Romanes had by great force made themselues the Lords of the world yet he will haue the present powers obeyed Lastly Paul speaks not of the persons but of the functions which must be respected be the Gouernors good or bad Mens deformities cannot extinguish Gods ordinances nor can diuine functions be lesse honorable by humane frailties it is a grosse malice or blindnesse not to distinguish the sins of the man and the worthines of the Magistracy DIAL II. Verses 1 2. For there is no power but of God and the powers that be are ordained of God Whosoeuer therefore resisteth the power resisteth the ordinance of God and they that resist shall receiue to themselues damnation Tim. HOw doth our Apostle proceede Silas In these words and the verses following he rendreth sundry and weighty reasons why we ought to be subiect to Magistrates whereof the first is taken from the efficient cause and author which is neither fortune nor chance nor men nor Angels good or badde but onely God himselfe whose ordinance we are bound to reuerence and be subiect to it but powers or magistrates are Gods ordinance therefore we must bee subiect to them This is the first argument which may bee thus further pressed and vrged It is a comely and an honest thing to submit our selues vnto that order which comes from God who is not the authour of any thing that is euill therefore seeing Magistracie is a thing which God hath set amongst men it is a seemly and honest thing to submit our selues vnto it Tim. May we not gather from the first words that there are sundry powers and that they are all of GOD one and other Silas Yea this Text implyeth that there are sundrie kindes of powers and that they come all of God theyr first Author because he saith in the plurall number the powers that be are ordained of God which proposition beeing vniuersall shewes that the former exclusiue proposition no powers but of God comprehends al is as much in effect as if the Apostle had saide al powers both high middle or low Priuate