other this argueth superiority Secondly from the office of Christ who is the vniuersall iudge of all confirmed by a Text out of Esay 45 v. 23. Therefore wee haue no neede to censure others but to looke to our owne account verse 12. Thirdlie from the euent which followes the vnseasonable abuse of our liberty which is the scandall of the weake verse 13. The last reason concernes the strong the two former both weake and strong Tim. In what forme of speech are these Reasons propounded Silas By way of interrogation Why doest thou c. Which hath the verie force not onely of a strong deniall Thou oughtest not but also of a reprehension as who should say Haue you no more-grace wisedome charity then to despise and iudge one another Whence we learne that Ministers of the word are to take care not onely of the matter but of the very shape and fashion of their speech that they vse a most piercing and moouing forme of words as circumstances may require for there is much force to make a thing gracious and powerfull in the verie forme of words which be vsed Tim. Now for the matter what be the actions here reproued and vpon what Reasons Silas Two one is to despise or set at nought this was the fault of such as had more knowledge of their Christian liberty they esteemed vilely and lightly of the weaker sort and disdained such as had lesse vnderstanding The other action is iudging which pertaineth to the weake in faith and thereby is neyther meant the publike sentence which the Magistrate giues from the seate of iustice against euill doers nor yet that priuate sentence which Christians passe either against actions simply bad or good or against persons already iudged of God in the worde or with condition of their continuance in euill if they bee not such as the Scripture hath fore-iudged but the rash vncharitable iudgement touching the finall estate of Christians for middle actions as to pronounce peremptorily absolutely of any that they must perish or bee past grace or cannot bee saued because they are not of our minde in euery thing That this is the meaning of the word Iudge there be two circumstances in the Text which fully preoue it First by that which went immediately before of liuing and dying to the Lord and beeing the Lords in life and death which shewes that these Romanes tooke vpon thē to determine what should be the end and death of each others and what should 〈◊〉 come of them as if they were Lords one of anothers life and death also by mentioning the last iudgement and ascribing the same vnto Christ it appeares that they did vsurpe his office in giuing heauy doome of each others destruction As at this day the Lutherans do against such Churches that differ from them in things indifferent as about breaking the bread in the Cōmunion and some of our hot brethren at home haue had their finger too deepe in this faulte of iudging their brethren too rigorously Tim. What is our instruction from hence Silas That it is not lawfull for Christians to passe their doome touching the euerlasting estate of any man of whō it is not apparant that hee hath committed that irremissible sinne 1. For wee know not what a day may bring forth Also we see many wicked men suddenly mightily called and changed Thirdly we reade of one standing in the market called at the eleuenth houre to work in the vineyard Also of the thiefe conuerted at the instant of his death Fourthly we are euen Brethren one of vs no better then another and therefore wee should not vsurpe this superiority as one to iudge and condemn another This is a gainst Brotherly charity and Christian loue which hopes well of all men so farre as there is any cause or reason to induce vs. Finally it is against the honour and dignity of the son of God whom the father hath aduanced to this honor to be the Iudge of vs all Tim. What Vse of this Doctrine Silas It cals to repentance such as haue been too free and forward in iudging others peremptorily and ought henceforth to stay vs from such wickednesse Secondly it reprooues such as would take away from Christians all liberty of iudging vnder this pretence that wee may not for meane things iudge our Brethren finally for that which is vtterly vnlawfull in some case is and may bee lawfull in some other cases when circumstances vary the matter it selfe is varied Silas Concerning the Reason drawne from the iudgement of Christ shew vs after what sort the Apostle dooth handle this point or how many things he doth consider about it Silas The things considered about it are verie many and waighty which follow heere in order First the vniuersality of this iudgement all we shall stand weake and strong learned and vnlearned none are to be exempted from his iudgement the iudge is vnpartiall he will dispence with none Secondly we shall stand or we must giue account verse 12. This iudgement is vnauoydable First Gods decree hath purposed it his word prophesied of it his Iustice requireth it 2 Thess. 1 6 7. Thirdlie the manner how we shall appeare Be presented or made to stand forth euery one naked himself and his cause both before the Iudge each one in his owne person Fourthly the person of the Iudge to wit Christ not as he is God onely but as he is man and Mediator who though at this presont hee bee Iudge of all and raigne ouer all Math. 28 29. yet it is amidst his enemies they are not abolished the Church is not fully deliuered which shal perfectly bee done at this last and generall iudgement Fiftly the manner of his comming to iudgement it shall be glorious and full of Maiesty for he shal haue a Iudgement seate euen a throne very high in the clouds Mat. 25 31. and a white Throne Reuel 20 11. to note the innocencie and vprightnesse of the Iudge one to bee corrupted with no bribes or blinded with ignorance or respect of persons Sixtly the things which he shall do when he is come to iudgement which are these First he shall make enquiry of all men both their persons and actions then he shall lay them open and manifest them what they haue beene and what they haue done After that he shal giue a righteous sentence vpon euery one according vnto his workes which are as euidences and witnesses of Faith or vnbeleefe Vpon which shall follow speedy mighty execution the wioked beeing cast downe into hell shame and torment the righteous carried vp to heauen there in blisse and glory to abide with Christ for euer for this order of the iudgement see Math. 25 from verse 31. to the end of the Chapter Tim. Is there yet any further thing considerable about this last and generall iudgement Silas Yea the authority and right that he hath to this Office of a Iudge and to the worke
of some learned Philosophers as Scneca Plato c. or that ciuil iudgement of certaine Law-giuers condemning to punishmēts vices which themselues did but from the vniuersall iudgement which is in al men naturally and bindeth all Sithence all men doe condemn themselues yea euen for such things as they blame in others yet themselues do them it followcth that euery one without all excuse is guilty in the iudgment of GOD and therefore cannot be iustified by their workes The summe of this first verse is thus much ye acknowlodge account them which doe such euils as before spoken off worthy of death yet you your selues do know that either in whole or in part priuately or publikely ye do such thinges therefore in your owne iudgement you are condemned whatsoeuer ye doe pretend for your excuse Paul by an Apostrophe directeth his speech vnto one man to shewe thereby that it is the condition and case of euery one for there is none liuing but must approue that iudgement of GOD in Verse 23. and which doeth not many things against it euen by the witnesse of his owne conscience The parts then of this Chapter be principally these two First by a new reason he proueth that Heathen men cannot be iustified by their workes Verse 1 2. Secondly hee remoueth and answereth both the generall pretences and excuses of all men Verse 3 vnto Ver. 12. and the spcial allegations first of the Getiles frō ve 12. vntil 17. Secondly of the Iewes from Ver. 17. to the end of the Chapter Tim. Doth the Apostle speake against all iudging of others Sil. Nothing lesse for there is great vse of both publike iudgement and priuate the vse of publike iudging is the preseruation of humane 〈◊〉 which consisteth in the defence of good men and punishing euill men by the sword of the magistrate Also the vse of priuate iudging is to reclaime tractable sinners and to make obstinate sinners inexcusable Tim. What things may stay vs from the hard iudging of others when they haue falne Silas These Meditations First that happily wee haue done the same offence or else we may do it heereafter Gal. 6 1. or if we do it not it is because we are not tempted to it Also that some other way wee haue offended as greeuously or may heereafter Also all hasty vncharitable and curious ludgements are for bidden by our Sauiour Christ in Math. 7 1. Tim. How doeth the Apostle meane that those that condemne others do the same things Tim. The meaning may bee this First that they did transgresse the Law of God as others did though not alwayes in such crimes Secondly they did those things secretly in the motion of their minde which others did outwardly in the action of their life Tim. What was the instruction from hence Sil. That it is the note of an Hypocrite to beare with his owne faults and to be sharpe against others This is proued by Mat. 7 34. and 23. also by the example of the Pharisies Tim. Whence commeth this Silas First from blindnesse that they discerne not their owne sinnes Secondly from malice which they beare to other mens persons Thirdly from curiositie in prying too neare into others faultes for by this policie Satan keepeth them from reforming themselues by bufying them too much in censuring of others therefore in the reprouing of sinne wee are thus to proceede to begin with our selues and to bee more seuere with our owne sins then with other mens Tim. What Reasons of this duty Silas First from the commandement of the word the righteous man first accuseth himselfe Secondly because euerie man knoweth himselfe aud ought to haue more care of himselfe Thirdly our selues being rectified and amended then in our admonition towards others wee shall deale more wisely and charitably with hope also of better successe towardes our Neighbour and more comfort to our selues Tim. Do you take it to be vtterly vnlawfull for any man to iudge or censure another of that Vice whereof hee himselfe is culpable Sil. If he which censureth or giueth sentence against another for that wherein he is commonly known to be faulty then he doth giue offence vnto others and cause them to thinke him an Hypocrite Howbeit if he bee a publicke person he offendeth neither against his office nor the Lawes which require sentence against malefactors if he be a priuate man he offendeth not against his Brother whom hee hath iustly blamed saue by being a scandall to him and being an occasion to him to continue still in his sinne because he seeth his reproouer doe such things which he would not do if he thought them euill Tim. What further instruction may this first verse affoorde vnto vs Silas Namely this That all men are held guiltie before God euen by force of selfe-iudgement or in-bred conscience The reason is euery man doth something which he knoweth to be euill and to deserue Gods vengeance either he committeth some outward and odious fault for which not himselfe alone but the worlde can censure him or howsoeuer he so suppresse his passions of wrath enuy reuenge hatred couetousnesse ambition pride c. as they doe not breake out as pussles and botches in his face and hands yet they boile within and like sparkles out of a furnace so there rise vp out of the corrupt and vncleane soule many noysome lustes and desires whereof they cannot be ignorant in whom they be Socrates one of the best mannered Philosophers could say that by nature hee was incontinent though by Philosophy he brideled that affection from running into action The vse of this instruction is twofold First it stoppeth the mouth of all Iusticiaries which seeke to establish a righteousnesse by their owne workes as if they could stand iust before God and by their owne deeds whereas euery man hath his owne heart to condemne him and therefore God much more to iudge him as guilty of doing one thing amisse or other or many things rather Whereas an absolute freedom from all faults is required in him who will bee pronounced righteous by his owne doings Secondly heere is an admonition for all men but chiefly for such as haue authority to gouerne and iudge other that they be verie carefull to auoide what may be to become selfe-condemners and Iudgers by failing in such matters as by their place and office they are driuen to sentence and punish in their inferiours For it is a thing full of dishonestie and scandall when a man may worthily haue it replied vnto him Physitian heale thy selfe DIAL II. Verse 2 3. But we know that the iudgement of God is according to truth against them which commit such thinges and thinkest thou this O Man that condemnest them which do such things and doest the same that thou shalt escape the iudgement of God Tim. VVHat is the drift of this Text Sil. To reproue those which stoode vpon mens iudgements and neglected Gods iudgement that is they thought all well so long as men
thought well of them not regarding what GOD iudged of them which was chiefly and asore all to be thought on Tim. How fitly doth this Text agree with the former Also in what sence is Gods iudgement affirmed to bee according to truth And how do we know thus much Silas This verse was a proof of that which was written in the first verse for there he saide that men which condemned themselues are without excuse but are so guilty as they cannot escape the reason heereof is now rendred because the iudgement of God is according to truth and therefore though men would blinde themselues putting out their owne eyes yet that cannot be done and were it done it cannot help for God will finde them out By iudgement is meant both Gods gouernment of things and persons in this world namely his iudiciary power in inflicting paine and also the action of the last and great day when God will giue recompence to euerie man as his workes be This Iudgement is saide to be according to truth not so much for that he iudgeth not after outward shews and appearances but searcheth the hearts 1. Sam. 16 7. as because it is a righteous vnpartial iudgement looking not to persons as corrupt men do in their iudgement but to the quality of the offence This we are saide to know both because it is certaine and the certainty heereof euidently appeareth to al men generally and obscurely by light of nature imprinted in all mens minds whereof before Chap. 1. verse 19 20. and this is meant heere and more specially and clearly by the witnesse of the word often auouching God to be righteous in his iudgement and holy in his waies Psal. 99. and 76. and 145. Paul abhorring with detestation the least thought of any iniustice in God Rom. 3 5. and chap. 9 14. Tim. What dooth the Apostle teach heere touching the Iudgement of God Sil. Two things First that his iudgement is true equall and iust Secondly that it is certain and vnauoidable Tim. What learned we from the former Sil. That God doth iudge otherwise then men doe iudge now heerein is the difference that men do iudge according to outward appearance for men do iudge according to that they do heare see because they know not the heart and cannot tell with what minde euerie thing is done for this is the cause that men are so soone and much deceiued as it may appeare first in that men take some to be good which bee otherwise as in Isaac who thought well of Esauê and Paul who thought well of Demas the eleuen Apostles who had a good conceite of Iuda Also men are deceiued in iudging some men euill which be good example heereof we haue in Dauid towards Mephibosheth Sedekiah towards Ieremie Therefore in these cases men are to iudge well of all men so long as they haue no cause to the contrary especially so long as they see good in them which may giue hope Secondly so to seeke the good opinion of men as we do not rest in it Thirdly if any of vs be deceyued in others to remember we are no gods Tim. Now tell vs how God doth iudge Sil. God iudgeth all persons and things truly as they are because hee most perfectly seeth and knoweth all things euen the verie secrets of mans heart Tim. What should this worke in vs Silas These things First that with great care we approue our liues vnto God in all vprightnesse And secondly that gouernors labour to be like vnto God endeuouring what lyeth in them to iudge truly of persons and things Thirdly that we reuerence all Gods iudgements though they seeme straunge to vs. For the godlesse men yea thorow weaknes of iudgment or strength of temptation the godly too do thinke and are readie to speake hardly of Gods gouernment either as if there were no diuine prouidence or as if it were not equall paines and afflictions being the portion of good men most commonly euill men well rewarded with good things as if they were good men This stumbled euen Iob Ieremy Dauid but all our carnall thoughtes must heere strike saile and giue place to this Oracle of God that his iudgements now and heereafter will be found iust and iustly executed Which trueth as it ought to stop our mouths and to awake our security that we perish not by hope of impunity so it affoords vndoubted comfort against confusions and apparant oppression 2. Thes. 2 7. Tim. Why is the iudgement of God vnauoydable Sil. First because of his omnipotency whereby he can draw all men besore him Secondly because of his decree whereby it is established Lastly wee cannot auoyde the iudgement of our owne conscience much lesse GODS iudgement Tim. What vse was made of this trueth Sil. It should mooue all men to amend themselues seeing all men must come to account Secondly it should work in Rulers a great care of their actions seeing they also can not escape the iudgement of God DIALOGVE III. Verse 4 5. Or dispisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance but thou after thy hardnes heart that cannot repent heapest vp and treasurest vnto thy selfe wrath against the day of wrath and of the declaration of the iust iudgement of God Tim. FIrst speake something to the method and disposition of the Text how doth it agree with the former and of what parts doth it consist Sil. The blessed Apostle doth now bend himselfe against the vaine excuses and pretexts by which those selfe condemners doe deceiue themselues The first is the hope of impunity by the lenity of God giuing good things out of his bounty or kindnesse bearing with the abuse of his benefits out of his patience and forbearing a great while to punish out of his long sufferance therefore say sinners he will neuet punish Hereuppon as wanton Children or dissolute Scholers which espy the gentlenes of their gouernors or as Birds which marke the lcar-crow not to moue or hurt waxe bold and fearelesse So these sinners imagine of God that hee will euer spare because hee presently striketh not they want only contemne him and his kindnesse The parts of the Text be two the one concerneth the generall goodnesse of God toward euill men set downe in three words The second is a reprehensicn of the abuse of his goodnes which that it might pierce deeper and moue more is set downe by an interogation and an Apostophe Doest thou Tim. What is the drift of this Text Sil. To checke such as being euill yet thought themselues righteous and in Gods fauour because they were not punished of God but prospeted vnto these men the Apostle saith that their prosperity and fredome froÌ„ punishment was a token of Gods bounty patience and long sufferance but not of their vertue and goodnes Tim. What is meant here by bountifulnesse Sil. The kindnes whereby God is inclined to do
vs that that to our good intentions wee ioyne good ends and to our good endes good meanes that all may bee good not making our owne or other mens opinions and affections the rule of our meaninges except they agree with the rule of the Scriptures euen with Gods minde contained therein without the certaine cleare knowledge whereof thorough the enlightning of the holy Ghost euen out praiers our preaching our thankesgiuing and receiuing the holy mysteries or other duties of religion and Righteousnesse with whatsoeuer good meaning wee seeke to do them they are turned into sinne beeing I say not done by knowledge and obedience of the will of GOD therein Rom. 14 23. 1 Tim. 4 3. DIAL III. Verse 3. For they being ignorant of the Righteousnesse of God and going about to establish their owne Righteousnesse haue not submitted themselues vnto the Righteousnesse of GOD. Tim. WHat is perfourmed by the Apostle in this verse Silas These two thinges First the faults of the Iewes zeale are heere more distinctly and plainly laid downe as first their ignorance of the righteousnesse of God Secondly from thence did spring pride out of opinion of their owne righteousnes Thirdly their pride engendred contempt of the grace righteousnesse of Christ. The second thing is the 2. maine part of this Chapter to wit the distinction of righteousnesse into two parts the righteousnesse of God and our owne righteousnesse Tim. What is meant heere by ignorance Silas Not barely the want of knowledge but the not knowing of such things as the Iewes being Gods people were bound to know For the righteousnesse of GOD was reuealed in Scripture hauing witnesse from the Lawe and Prophets and taught in the Assemblies and a thing verie needefull to bee knowne as that wherein mans felicitie doth consist for Righteousnesse and blessednesse are alwayes ioyned and annexed together vnseparably Psal. 32 1. Hab. 2 4. The lust shall liue by Faith Tim. What signifies the righteousnesse of God Silas The righteousnesse of God is threefold first his vniuersall iustice which requireth in Angels and men perfect purity outward and inward in all poyntes according to the exact 〈◊〉 of the law Secondly particular correctiue iustice whereby hee eternally reuengeth and punisheth sin sinners without pardon in Christ Rom. 3. 5. Thirdly that which Scripture calles the righteousnesse of Christ and offaith Romaines 3. 22. and 10. 6. In all these three sorts of righteousnesse the Iewes were ignorant although the third bee heere meant principally which is called the righteousnes of God because it is giuen appoin ted and approued of God Tim. What are we to gather for our instruction from the first words being thus expounded Silas That it is a sinne to bee ignorant of God or his righteousnesse The reason is because wee haue a commandement from God to seek the knowledge of him and that which pleaseth him Exodus 20. 3. 1. Chro. 28. 8. Destruction is threatned to the ignorance of the Gospell Tim. But is there no difference in this sin of ignorance are all ignorant persons alike sinners Silas No not so their ignorance is the lesse sinnefull which want meanes of knowledge as the Turkes and the Pagans but these Iewes here spoken off had Moses and the Prophets therefore their ignorance was the greater sinne Tim. What vse hereof Silas It shewes them to be deceiued which thinke to bee excused before God by their ignorance of his will whereas none no not simple ignorance can excuse any for he must be beaten who knoweth not his masters wil much lesse affected and wilfull ignorance Secondly it exhorts all Christians as they will auoyde the guilt of sin and condemnation to labour for the knowledge of God and his righteousnesse for herein stands eternall life to knowe God and Christ Iesus Iohn 17 3. and Christians should account all things as dung in respect of the precious knowledge of Iesus Christ. Phil. 3. 8. Tim. What other thing collect we from these words Silas That where there is the ignorance of God and his righteousnesse there can be no true zeale for God for in all right zeale the thing which is earnestly loued must be distinctly knowne of him that loues it Tim. What profit is to be made of this poynt Silas It proueth the zeale of supersticious Papists and blind Protestants to be vicious and dissembled for whatsoeuer earnestnesse they shew as they can be very holy and earnest about things pleasing to God and belonging to his glory as they thinke yet all that is nothing lesse then true zeale so long as they are ignorant of GOD and his word also it shewes the cause why nien lacke good zeale to wit ignorance it is the mother of an erronious zeale Tim. What doth accompany this their ignorance Silas Arrogancy and haughtinesse of minde in that they sought to establish their owne righteousnes Tim. What is meant by their owne righteousnes Silas The righteousnes of the lawe or of workes inherent in themselues and consisting in their own labours and working either before grace by strength of nature or after grace by the Spirite whereby they thought to merite Gods fauour and eternall life as the Pharisie Luke 18. Tim. What are we to learne from hence that Pride accompanieth ignorance Silas First the falsehood of that Popish principle that ignorance is the mother of deuotion whereas indeede it is the Parent of errour and presumption Secondly we see what a dangerous matter it is to be ignorant of God and Christ for such doe not take themselues to be in that sinfull and damnable estate and to haue neede of Christ his sufferings and obedience but that by their owne workes and seruing of God they shall bee saued well enough as these Iewes thought which is a pride most execrable The nature whereof is to make a man to seeke for all felicity in himselfe and not to bee beholden to any other for any thing rather chuse to perish then to receiue the righteousnes of Christ as beggers doe almes Tim. What is meant here by establishing Silas To erect set vp and make to stand whereby is implyed that mans owne righteousnesse is very weak like a dead corps or one that lyeth bed-rid or a baby made of clouts For as in vaine we goe about to set vp these or to make them to stand so mans own righteousnes by works is vnable to stand before the exact iudgement seat of God Psal. 130. 3. 4. Dan. 9. The reason is because the woorkes which men doe before grace are sinfull and offend God seeing they be not done out of saith Rom. 14. Secondly the works which follow faith are imperfect and therefore cannot please God and merit his fauour And lastly euen our best workes are but the fruites and effects of our iustification and therefore can be no meritorious causes of it Tim. Whereunto must this knowledge serue vs Sil. That we beware
worship of the true God yet did violate and transgresse it by their grosse Idolatry Secondly to lay out the Iustice of God in bringing vpon them that heauy punishment mentioned verse 24. whereof their grosse Idolatry was the true and proper cause Tim. Tell vs now what is the sum of this Verse Silas It is a liuely description of Idolatry which is a changing of the true God into a lye and worshipping of the Creature to the contempt of the Creator Tim. What is meant by the truth of God Sil. The God who is true as before verse 20. the glorie of God being put for the God who is ful of glorie and Maiesty so heere the Truth of God is put for the most true God and such true notions as men haue naturally in them concerning the nature of God Tim. How is the true God defaced by an Image made of him Silas First because when God is represented by an Image something is attributed and giuen to him which he is not as that he should be visible finite incomprehensible mortall corruptible earthly Secondly that is denied him and taken away from him which in trueth is his owne namely his eternity immensity inuisiblenesse immortality So euery Image of God is a false and lying representation Tim. Wherefore is an Image called a Lye by our Apostle Sil. First because from Idolles was taken away that which they were for they were no more counted wood and stone though in truth they still were so Secondly that was yeilded to them by Idolators which they were not as namely the likenesse of God to wit of the power and nature of God Tim. What do ye further note in this Verse Silas That there be two degrees of Idolatry First to make Images of the Deity Secondly to serue and giue them worship by outward gestures of kneeling lifting vp hands praying before them offering Incense c. Tim. When it is said they worshipped the Creature aboue the Creator is it meant they worshipped both Images God but Images more then God Sil. No they did not somuch as giue the second place to God but wholly neglected him being whollie addicted to the worship of the Creature Tim. Is this true in all Idolaters which worship Images Silas It is so for whatsoeuer they pretend yet God is not worshipped at all where he is not worshipped aright and alone therefore is Idoll-seruice tearmed in Deut. 22 17. and 1. Cor. 19. Diuell-seruice Tim. What learne we from the end of the sentence wherein he saith of God he is to be praised for euer Sil. Thus much that Idolaters haue no good successe of their enterprise with their practise for howsoeuer they seeke to rob God of his glorie and to change his truth for a lye yet he remaines God to bee praised and blessed for euer for all that men can do is not able to alter Gods glorie or truth he abideth alwaies one and the same like himselfe God woorthy to be blessed for euer Rom. 9 5. DIAL XV. Verses 26 27. For this cause God gaue them vp to vile affections for euen their Women did change their naturall vse into that which is against Nature and likewise also the men left the naturall vse of women and burned in lust one towardes another Tim. VV Hat doth this Text containe in it for drift order and matter Sil. The Apostle to the end he may better cleere and free from exception and reproach the Iustice of God in punishing the Gentiles and more thoroughly beate downe and tame their pride and ouer-weening a maine stop and enemy to the Iustifying grace of Christ he now so toucheth their punishment as that their shameful vncleannesse not to bee named but with detestation is withall more particularly and fully laide out yet with much modesty most foule and vnhonest thinges being vttered in seemely and honest tearmes In which he describeth their more then beastly impurity First by the mouing and meritorious cause thereof in the first tearm of the text For this cause that is for their Idolatry sake because they chaunged the most glorious God contumcliously into an Idoll Secondly the chiefe agent or working cause is mentioned GOD deliuered them This God doth not as an euill authour intising to sinne but as a righteous iudge punishing most iustly sinne by sinne Idolatry with impurity and vncleannes as a Iudge doth commit and giue vp a malefactour to be tormented by the Executioner so God deliuereth Idoll-seruers to be tormented by Sathan and their owne lusts Tim. Before ye go any further in vnbowelling and ripping vp the members of the Text declare yet more distinctly what belongs to this deliuering vp and how God can doe it and yet not be partaker of Sinne Sil. This speech of Deliuering vp our Apostle seemeth to haue taken it out of the Psalme 81. 12. where God saith thus My people haue not hearkened c. therefore I haue deliuered them vp vnto the frowardnesse of their hearts that they might walke after their owne counsels This Deliuering vp comprehends the soure actions whereof the first is that God with-draweth his grace both light of knowledge and gouernment of his spirit which being remoued the sinner must needs fall into wickednesse as a staffe falleth when the hand is remoued which vpheld it and as the earth is couered with darkenesse when the light of the Sun is gon from it or as a Ship must sinke when Mariners are all gon out of it In this action God is iust for it is a righteous thing with God to forsake such as first willingly depart from him and to take his grace from such as do contemne it and hate to bee ledde by it The next action of God in giuing vp a Sinner is that beside forsaking him he also stirreth vp his lusts and enclineth them vnto euill against which Dauid prayeth in 119. Psalme Lord incline not my heart vnto Couetousnesse And of this Salomon saith God turneth the hearts of Kings whither he will as the riuers of water also in the Psalme it is written God turned the hearts of the Egyptians that they should hate his people Israel vnto which may be added sundry such like sentences out of Esay 63. Ioshua 11. 2. Chron. 25. Ezek. 14. Whence Augustine 〈◊〉 that beside suffering and forsaking God deliuereth by a certaine incitation that though he put the motion of Sinne into no mans heart yet he inciteth inclineth and disposeth it whither hee will as one that hath power not onely ouer the bodies but ouer the mindes of men also God sayeth Augustine worketh in the harts of men to incline their wils whither soeuer it pleaseth him either to good things according to his mercy or to euill things according to his Iustice and that by his iudgement being sometime open sometime secret but alwayes iust His third action is offering and presenting occasions of sinning to such as bee already destitute of his grace whereunto pertaineth that in the Psalm
iudiciary law is called iudgement or iustice because by the immutable order of iustice it is requisite that rewards and paines be repaied to men as recompence of their workes It is tearmed the iudgement of God because it doth not belong to God as a contingent effect of his free will which he may doe or not do as he will but as a naturall attribute is in God and by him vnchangeably expressed and executed 2. Thes. 1 6 7. Whereas the Gentiles are saide to know this iudgement the meaning is that they well vnderstood the law and iudgement of God to allot death to them which did such crimes and that vnto such crimes death did so firmely and necessarily cleaue by Gods iudgment as whether God did inflict or for some time spared yet the doers of such things were worthy of death that is some kind of punishment tending to destruction euen of Hels destruction the Gentiles were not altogether ignorant as by Virgil and other Poets may be collected This iustice of God the Heathens knew by light of Nature Secondly by witnesse of their owne Conscience and by experience in the daily examples of diuine reuenge Hence Draco appointed death to the breakers of his lawes and Gentiles iudged Adulterers vnto death Gen. 38 24. Also the Barbarians Acts 28 4 bewray murtherers worthy to dye in their iudgement Tim. What death are they worthy of which doe such things against the Law of God imprinted first in mans minde then written in Tables of Stone Silas Both naturall death violent death and death eternall this eternal death standeth in a separation from God and in a sense of paine-full torments in body and soule it is to be suffered in Hell a Prison a Lake a place of darkenesse a depth in the company of the Diuell wicked Angels and Reprobate men and for euer without end infinitely without measure Tim. How is this paine and smart of this death shaddowed out in Scripture Silas By the similitude of fire and Brimstone the effects of this paine be weeping howling and gnashing of teeth this paine shall endure as long as God endureth euen euerlastingly Tim. What vse is to be made of this description Sil. First it should humble vs much to think that we deserue such an vnhappy condition Secondly it should make vs flye from sinne that hath pulled it vpon vs. Thirdly it should stirre vp a loue to 〈◊〉 Christ that hath himselfe suffered the paines of this death to free vs from it Fourthly it should moue in vs great pittie towards such as do lye in sin and be in the Highway vnto this death Lastly it should breed great carefulnesse to keepe others from sinning Tim. What sinnes are chiefely to be auoyded of vs Christians Sil. Sinnes against our knowledge because they giue greatest wounds to our conscience and so most trouble the peace of our owne hearts Secondly they draw after them the greatest downefall in this world which is the sinne against the Holy-ghost Thirdly they procure greatest wrath and punishment after this life Lastly they haue in them slat contempt and Rebellion against God Tim. May not Gods Children sinne after their knowledge Sil. They may and do as appeareth by Dauids praier Psal. 19 13. and practise Psal. 51. Also by the example of Adam Manasses Solomon and Peter but in these sinnes the godly differ much from the wicked for the godly fall into these sinnes seldom with a strife of heart against them in the doing and great griefe of heart afterwards as also encrease of care and watchfulnesse against new temptation but none of these things bee in the wicked but the quite contrary for they run headlongly and wilfully into euill and are without remorse and returning to God Tim. What is it to fauour those that do euill Sil. To consent vnto their wicked deeds with approbation this may be done many waies as by praising by counselling and perswasions by hiring and rewarding by defending by dispensing by pardoning or procuring pardons by concealing and hiding and by pleading for them also by silence and not reproouing or not punishing all these worthy of death Tim. How may their fault bee set out which fauour euill doers Sil. By the example of Arch-rebels which wil maintaine all that rise vp against their Prince This is an high pitch and degree of sinne and in a very dangerous case they stand who be risen to this height of iniquity especially in this light of the Gospell CHAP. II. DIALOGVE I. Verse 1. ¶ Thou therefore art inexcusable O Man whatsoeuer thou art that iudgest for in that same wherein thou iudgest another thou condemnest thy selfe for thou that iudgest doest euen the selfe same things Tim. WHat is the purpose of this Text Silas The general purpose is to shew the guiltinesse of the Gentiles but especially to discouer reprooue a close kinde of sinners who tooke themselues to be righteous without fault because they reproued others and could not themselues be blamed of the world these sinners the Apostle telleth them that it is little helpe to them that the world cannot iudge them seeing they are iudged of their own Conscience and of God The text hath a reproofe in the first words Secondly a reason in the rest Tim. This indeed is the commonly receined opinion that the Apostle hauing in the latter end of the former Chapter reproued and conuicted open and bold offenders doth now in the beginning of this Chapter blame another kinde of trespassers amongst the Gentiles which were more polliticke and sinned with more cuning neither doing openly nor allowing such grosse crimes as were mentioned before but taxing and condemning them both morally by precepts as did Cato Socrates c. and ciutlly by their lawes as Solon Lycurgus Draco c. Yet in secret and priuately did the same things Some also there be which thinke that Paul hauing reprehended such as abused their contemplatine knowledge and contrary there vnto bad run into foule Idolatry against the first Table now taxeth such as abuse their practicke knowledge trespassing against their neighbours contrary to the knowne rules of common equity but what doe you thinke of the connexion of this Chapter with the former Sil. The first Particle of this Text Therefore doth well cleare it to me that this whole sentence is inferred and dependeth vpon the former words in the last verse of the precedent Chapter so as he doth not take vp a reprehension of a new sort of sinners but goeth on still to conuict the same transgrcssors but with a new 〈◊〉 Hitherto he hath reasoned from the effect of euill workes done by the Gentiles against God and men to wit the wrath and punishment of God reuealed and executed vpon them whereof it followeth strongly that the Heathen by their works deseruing damnation could not thereby challenge Iustification Heere he argueth and concludeth the same thing from a Testimony or iudgement of euery mans owne Conscience not from that particular morall iudgement
prouoke Gods patience not presuming of safety because of it but by it taking occasion of speedy turning to God least there come an after-clappe yea a most woefull reckoning in the end Tim. How else was this vengeance set forth Sil. By the cause in this word to thy selfe which signifieth that themselues brought all the mischiefe vppon their owne heads Tim. What vse of this Sil. It cleareth God from all cruelty seeing the cause of mans ruine is in himselfe as it is written O Israel thy destruction is of thy selfe Hosea 13 9. Secondly it teacheth all men to haue great care and heede to their owne hearts because all their woe springeth of themselues Aboue all things keep thy heart Pro. 4. 23. Tim. How else was this vengeance declared and set forth in our Text Sil. By the circumstance of time when it shall bee rendred namely at the great and last day Tim. What should this teach Sil. That howsoeuer euen in this life God doe often inflict vengeance vpon impenitent hardned sinners yet there is much reserued to the day of iudgement Tim. How is this day expressed Sil. By these termes first wrath which importeth the heauinesse of the vengeance comming from Gods hot indignation and fury The second terme is reuelation whereby we are admonished that the things now hid and kept close here shall be there opened and made most manifest to our selues and all others see the 16. verse of this Chapter The third tearme is Iustice to teach that in that fearefull iudgement God will proceede by right without doing the least wrong to any for how should the Iudge of the world do vniustly Gods bountie and kindnesse taketh place in blessing and forbearing but if these be abused then his Iustice sheweth it selfe in punishing Tim. What is to be learned from hence Silas That in all the course of our life and in euery particular action thereof the minde ought to looke to this Iudgement that so we may be made watchfull and learne to walke with God as thorough his mercie in Christ we may be counted worthy to escape the vengeance to come DIAL IIII. Verse 6. For God will reward euery one according to his Workes Tim. WHat is the drift of this Scripture Silas To lay forth the equity of Gods Distributiue Iustice because hee doth not take vengeance but vpon precedent cause giuen from mens euill workes It is Iustice to giue to euery one that which is his But God doth so giuing to good men good things and euill things to euill men therefore he is iust Tim. What things were considered in this Scripture Sil. Foure things First the person of the Iudge God Secondly the certainty of a iudgement He will reward Thirdly the persons to bee iudged Euery one Lastly the measure of this Iudgement According to his workes Tim. What note ye from the person of the Iudge Silas His infinite Wisedome his Power and Iustice whereby hee infinitely knoweth and hateth perfectly and is able also to punish all sinne most extreamly For he is Omnipotent and the searcher of the hearts and Reines Tim. What Vse was made heereof Silas That hauing such a Iudge we ought alwaies to liue in feare especially seeing wee are in his presence euer vnder his eye who neither can be hindered nor deceiued by any nor yet will erre in iudgement Tim. How was the certainty of a Iudgement proued Sil. First by the testimony of Scripture Mat. 25 31 2 Cor. 5 10. Rom. 14 10. Acts 17 31. Secondly by this reason that God will giue good thinges to good men and euill thinges to euill men 2 Thes. 1 6 7. which hee doth not in this world and therefore there is a Iudgement after this life Tim. What vse was made heereof Sil. First it mooueth the sinner to repentance Acts 17 30. Secondly it moueth the righteous to watchfulnesse Watch therefore Math. 24 42. Thirdly it teacheth all men Charity not to Iudge others seeing one is Iudge of al. And fourthly patience in aduersity because God will one day 〈◊〉 all matters Tim. Who are the persons to be iudged Silas Euery one of what age sexe or estate soeuer All persons and euery one without any exemption or exception must appeare and be iudged Tim. What learned we from this Silas First it must teach humility to the mighty seeing they are to be iudged as well as the mean Secondly it doth comfort abiect Christians which are patient because they shall neuer be forgotten in that day Tim. What is the rule and measure of this iudgement Sil. Mens workes by which is meant not only deeds and words but also thoughts and counsels of the heart Eccl. 12 verse last Tim. What was learned from hence Sil. What a great care is to be had of our thoughtes seeing we must be countable for them Tim. But wil it not follow of this that we may merit by our Workes Silas No verily for the Apostle prooueth heere the quite contrary because none can bring the workes of the Law perfect therefore none can looke to be iustified before God by his workes Again it is not written God will Iudge For but according to our workes Moreouer they cannot merit because they are not our owne Fourthly because they are a debt due to God the creature oweth all to the Creator but he is Debter to none Lastly there is no proportion betweene them the reward the one being finite the other infinite both in time and measure but howsoeuer good workes cannot bee an euen rule of merit with God as they be with men yet they are a manifest rule of equity For it is good reason that it go well or ill with vs as we haue done either good or euill Tim. But euill workes merit eternall death Silas True because they are our owne and bee perfect so be not our good workes for they are wrought in vs by Gods Spirit and be vnperfect Tim. But it wil destroy al care of good workes if we denie the merit of them Silas Not so but the quite contrary for where there is in any an opinion of merite there can bee no good workes done because in such persons all thinges are done of selse-loue with respect to their owne welfare and not out of loue to Gods glory and such workes as are done out of selfe-loue to merit withall cannot bee good for though the substance of the worke be good yet the manner and end of it is naught and thus are no good workes done in all Popery Tim. What then be the conditions of a good worke Silas These three First that they come from faith Rom. 14 23. Secondly that they be commanded of God in his word Deut. 12. 32. Thirdly that they be referred to Gods glory 1 Cor. 10 31. Tim. For what causes are they to be done Silas That God may be glorified Math. 5 16. our saluation assured 2 Pet. 1 10. our neighbors edified our faith testified Iames 2 14. our Charity exercised Iames
Silas Because they did not this out of faith Secondly that they did not referre their doings to Gods glory but to the pleasing of themselues Thirdly they lacked a pure heart which is the fountaine of al well-doing Tim. What is meant thereby That they are a Law to themselues Sil. That they see in themselues by the light of reason what they should do and what they should not do Their inward conscience is instead of a Law commaunding vertue forbidding vice telling them that God must be honoured Parents obeyed their neighbor not hindered DIAL X. Verse 15. Their Conscience bearing them witnesse their thoughts accusing one another or excusing Tim. WHat is the drift of this Scripture Silas To prooue by the internall testimonie of their Conscience that the Gentiles were not without a Law as he had before confirmed it by an externall way of their doing some good things Tim. What things are to be noted heere touching the Conscience Silas Two things First the Office of the conscience Secondly the effects or actions of the same Tim. What is the office of the Conscience Silas To beare witnesse therefore it is called Conscience because it knoweth with another it dooth beare witnesse first of our estate wherein our persons stand with God that is whether we are in the fauour of God or no as Rom. 8 16. The spirit doth witnesse vnto our spirits that we are the sonnes of God Also by the example of Paul Ro 8 15. 2 Cor. 5 5. and of Cain Gen. 4. Tim. But Dauid thought himselfe cast out of Gods fauour when he was not Psal. 77 7. So did Iob. Sil. It is true in time pang of some grieuous temptation or if the conscience be feared also when it is asleepe or benummed it doth faile in giuing testimonie of our persons Secondly it doth beare witnesse of our life and actions Tim. What is the testimony that the Conscience giueth of mens actions Sil. Before they are done it witnesseth admonisheth vs or when we shal do them how good or euil they be After they are done it tels vs what we haue done that is when we are about to do or say any thing the conscience telleth whether it is good or euill whether wee please or displease God in it Example we haue heereof in Dauid who when hee was shut vp in the Caue with Saul Dauids Conscience told him afore-hand that hee should do ill to do violence to Saul Sam. 23 6. Also Iosephs Conscience told him before hand that hee should do ill to consent to his Mistris Gen. 39 9. Also Rebeccahs Conscience did witnesse that it was a good worke to preserue her two sonnes Gen. 27 42. Tim. Doth not the Conscience erre sometime in giuing testimony touching actions Sil. Yes it dooth because it is defiled with ignorance and superstition Therefore in this case the erring conscience ought to be reformed by the word but til it be reformed it must be followed and obeyed as appeareth by Rom. 14 21. 1 Cor. 8 10. Tim. What vvitnesse dooth the Conscience heare after the action done Silas It certifieth vs and witnesseth to vs what is done and what is not done the reason of this is because there is in the Conscience a power obseruing and remembring all that passeth from vs in thought word or deed as may appeare by the example of Iosephs brethren also of Iudas and of euery mans experience Tim. What be the effects and workes of the Conscience Sil. To excuse vs when we haue done well whereuppon ariseth ioy and to accuse vs when we haue done ill whereupon ariseth griefe and feare it accuseth vs in all things done against Conscience because it striketh vs with terror and sorrow but in honest actions which agree with nature it doth excuse vs. Tim. What may be the meaning of that he saith our thoughts accusing or excusing one another Sil. It is not so to be vnderstood as though the thoughts themselues were at ciuill warre striuing together one against another about one and the same fact or deed some thoughts accusing it and on the contrary some other thoughts excusing it nor yet it is to be applied vnto diuers persons as that some thoughts should accuse vnbeleeuers and wicked men which are to be punished and other thoughts should excuse beleeuers and godly men who are to be saued but it must be meant of the change and turnes which our thoughts haue in accusing or excusing our owne deeds and words as they shall fall out to be well or ill spoken or done so our thoughts doe eyther acquit them or condemne them And this testimony which the Conscience of men beareth by accusing or excusing according as the things committed are good or euill it pleaseth God to keepe and maintaine it in euery mans heart for two speciall purposes not onely that there might bee a constant difference betweene men and beasts but also for to be an aid and helpe vnto men the better to search out our Creator to conserue humane society to leaue the vnrighteous without all apologie and excuse in the day of the Lords iudgement and namely to take away all pretence from Pagans and such as bee without the Church to whom their very Conscience shall be sufficient to beare witnesse against them vnto their condemnation though they neuer had either Law or Gospell Tim. What are we to learne from all this Sil. That it behooueth vs to hearken to the direction of the Conscience Secondly to labour to haue our Conscience well rectified Thirdly to be much occupied in purging and cleansing the Conscience that it may do his Office well and kindly this must be by often and narrow search and vnfeigned confession and forsaking of knowne sinnes DIAL XI Verse 16. At that day when God shall iudge the secrets of mens hearts according to my Gospell Tim. VVHat is the drift of this Text Silas To cite all men both Iewes and Gentiles before Gods tribunall seate as guilty of his iudgement it concludeth his tract touching the righteous iudgement of God in taking reuenge of the wicked Tim What be the parts of this Text Sil. Foure First that there is a day appointed for he iudging of all flesh Secondly the Iudge who is both Soueraigne God and Deputy Christ Iesus Thirdly the things that shall be iudged the secrets of men Lastly that this Doctrine is a part and principle of the Gospell and as certaine and sure as that Paul taught it in the Doctrine which he deliuered in his Sermons and Epistles Tim. What may we learne concerning the day of iudgment Sil. Two things First that it is so certaine that it wil come that nothing is or can be more certaine the reasons heereof are theese first Gods decree which hath appointed it by an vnchangeable will Secondly the truth of Scripture reuealing it in most plaine and innumerable places Thirdly the euidence of reason demonstrating it as aboue and the feare of our Conscience for secret
shall no flesh be iustified in his sight for by the Law commeth the knowledge of sin Tim. WHat is the drift of this Text Silas Hauing hitherto at large proued all to be sinners he will proue that Iustification and absolution from sinne commeth not by the workes of the Lawe which now he proueth by this reason the Law sheweth vs our sinne and conuinceth vs as guilty of sinne therefore it doth not absolue and quit vs from sin The reason is taken from the Law of contraries which cannot at once in one respect be affirmed of one thing Tim. What doth he meane by the workes of the Law Silas Not simply the workes of the Law as they are commanded of God but as they are performed of vs vnperfectly and with many slips For the Law simply considered without relation to vs could iustifie vs. Tim. What doth he meane by Law Silas Hee meaneth the Lawe both of nature and of Moyses and by workes hee meaneth not ceremoniall workes onely but the morall That the moral is chiefly meant may appeare vnto vs by these reasons First because he had cited testimonies which speake of morall vices Secondly this effect to know sinne is chiefely by the morall Law Thirdly moral workes are greatest cause of glorying Fourthly because all kinde of working is set against beleeuing as contraries and repugnant the one to the other in the cause of forgiuenesse of sinnes and saluation of sinners Tim. What meaneth he by No flesh Sil. No man but the Apostle saith rather no flesh then no man especially to note what men are without Christ to wit a lumpe of flesh and corruption full of weaknesse sinfull infirmity being vnapt of our selues to bring forth any thing which is good Tim. What doth Iustifie import signifie Silas To pardon sinne to absolue and acquit sinners and to approoue one for righteous and not either to declare iust so works iustifie or to make actually iust This were perfection of inhaaerent Iustice which none hath Tim. What was learned from this Sil. That the Apostle speaketh not against the doing of workes but against the trust in them and putting merit of righteousnesse in them we ought to labour in the doing of good workes but wee cannot claime forgiuenesse of sinnes and eternall life by the worthinesse of them Tim. What is that he saith In his sight Silas This phrase is vsed heere not to note hypocrisie but the imperfection of the best workes for hee teacheth that the most perfect workes of the best men come farre short of beeing able to abide the rigour of Gods Iustice because the best workes of Gods Saintes haue both wants and staines in them and cannot therefore endure the seuere and strict iudgement of God in whose fight it is Christ alone that makes beleeuers holy and vnblameable Col. 1 22. Tim. What should this worke in vs Sil. Humility and lowly conceite of our owne best doings which God might worthily cast out and the doers of them if with a iust eie he did behold them Tim. What is meant hereby that the knowledge of sinne is said to come by the Law Sil. That the law serueth both to shew vs what is sinne and doth also argue or reproue vs of sinne and for this end is this alleadged euen to make it plaine that righteousnesse and pardon of sinne doe not come from the law For as a felon or Traytor conuicted by some statute lawe of a capitall crime it were solly and madnesse for such an one to looke to be acquitted by that law which did shew and condemne his crime to death In like manner it is spirituall phrensie to looke for absolution and life from the law of Moyses seeing it is giuen to conuict vs as guilty of death through sinne Yet such mad furious fooles our Papists be as they presume to finde righteousnesse and life where nothing but sinne and death can be found therefore doth the law reueale sinne and terrifie the Conscience and shew death and condemnation to be due vnto transgressors which is contrary to iustifying DIAL XI Verse 21. But now is the righteousnesse of God made manifest without the law hauing witnesse of the law and the Prophets Tim. VVHat is the drift of this Text Sil. To teach how Gods elect doe attaine vnto true and perfect righteousnesse before God to wit not by their workes but euen by the faith of Iesus Christ for seeing there is no other way to haue righteousnesse but either by workes or faith and by workes it cannot be had therefore by faith Tim. How many things are heere to be considered Sil. Foure First the circumstance of time Now. Secondly what is the 〈◊〉 of God Thirdly how this is manifest and how manifest without the law Fourthly what witnesse it hath from the Prophets Tim. What is meant by Now this particle of time Sil. That is at this present time wherein Paul and the other Apostles of Iesus Christ did preach the word Tim. What did we learne from this circumstance Sil. That God hath his appointed time for all his works Eccles. 3 1. which should teach patience and waiting vpon God Secōdly that the time of the gospel hath a more cleer reuelation of Gods good will to the elect then that of the law which should breed thankfulnes for so great a mercy Tim. What is heere called the righteousnesse of God Sil. Not that whereby himselfe is righteous for that is his owne essence and is not communicated to vs but that righteousnesse which is after called the righteousnesse of Christ and the righteousnesse of faith euen that righteousnesse which is by faith in Christ who is made perfect iustice to all which doe beleeue in him Tim. Why is this called the righteousnesse of God of Christ and of Faith Sil. It is called the righteousnes of God both from the cause and the effect in asmuch as it is not of vs and our workes in part or in whole nor from any man but it is the guift of God Secondly it is that onely which God in his strict iustice approueth and for which we are accepted with him also it is called the righteousnesse of Christ and of Faith because Christ in his man-hood wrought it by his obedience to death and our faith is that instrument wherby we attaine to it and receiue it that it may be our owne for our full Iustification before God vnto life eternall Tim. How did the Apostles make this manifest to the world Sil. After this sort First they preached repentance setting before mens eyes their sinnes and their iust and fearefull condemnation thereby Secondly they gathered together out of the Scripture the properties of that Christ which should heale these euils Thirdly they applied the same properties to Iesus of Nazareth Fourthly they beseech and exhort all men to beleeue in him as their onely Sauiour See Acts 2 22. and 10 36. and 13 26. Tim. What followeth in such as belieue such
only a bare Testimony 1 Cor. 2 12. Ephes. 1 17 18. 1. Iohn 3 24. Tim. What is the second witnesse of our adoption Silas Gods Spirit is the first and our Spirit is the second Tim. But seeing our hearts know not the minde of God and they be deceiueable aboue measure how can this bee a meete witnesse Silas Indeede our stony harts such as they are by nature are blinde and deceitfull but our fleshy heartes which we haue from grace are not so for our hearts as they are renewed by the Spirit of God doth knowe the minde and good will of God towardes vs and beares a sincere and infallible testimony of it vnto vs. For it is written The Spirit of man which is in him knowes the things of man 1 Cor 2 11. Also if our hearts do not condemne vs we haue boldnesse towards God 1 Iohn 3 21. But it were not possible that wee should haue boldnesse and confidence towardes God if the testimonie which our hearts beareth vs were doubtfull and wauering and not certaine and firme Tim. What is then meant heere by our Spirit Silas Not our soule as it is a naturall part of man but our regenerate and sanctified conscience and affections In which sence the word Spirit is vsed by Paul 1 〈◊〉 14 15. 1 〈◊〉 5 23. It was well therefore obserued of one certaine learned and iudicious Writer that this Text saith not that the Spirit beareth witnesse to our soules but to our spirite Tim. Yet the Sanctification of our 〈◊〉 is altogether verie imperfect and weake and therefore shoulde rather cause vs to doubt of our Adoption then to certifie and assure vs of it Sil. The imperfections of our regeneration doth and may make the witnesse of our spirit lesse strong and full but no whit hindereth the certainty of it which ariseth not somuch from the measure as from the trueth of our sanctified desires and affections euen as a childe may be sayde to walke and goe certainly and truely as a man though not so firmly and steadily and a small peece of gold may bee as pure as a greater though not of such value and an honest poore man may beare as true a witnesse as an honest rich man though hee lacke the credit of his wealth and purse Tim. Tell vs now after what sort our Spirit and conscience renewed doth beare this witnes vnto vs Silas By a kinde of reasoning framed in a regenerate minde after this sort They are without doubt the Children of God who haue such holy motions and affections as are stirred vp by the Spirite of adoption and be proper to the godly which haue that Spirit This proposition though plaine enough in it selfe yet is proued by the 14. verse of this Chapter in these wordes As many as are ledde by the Spirit of God they are the Sonnes of God But saith the regenerate man I am truely indued with such motions and affections This assumption is testified by the regenerate conscience which is in stead of a thousand witnesses certifying euery newe borne childe of God what graces hee hath receiued from the Spirite of God according to that which is cited before 1 Cor. 2. 11. Therefore he inferreth I am the childe of God This conclusion is the testimony of our spirit and renued heart Tim. Tell vs nowe particularly some of those motions and affections of a sanctified heart whereby we may be assured that we are the Sonnes of God Silas They be innumerable and very many yet for order sake we may bring them into a few heads As first they bee such as concerne either Gods mercies in Christ. 2. or his Word 3. or his Ministers 4. or the Sabaoths and holy assemblies 5. or Sacraments 6. or workes 7 or his children 8. or his religion 9. or our sinnes 10. or the ioyes of heauen 11. or the paines of hell Tim. What be the affections of Gods children touching the mercies of God in Christ Silas Three first to thirst and long after them in a true feeling of the neede of them Esay 55. 1. Iohn 7. 37. Secondly to prize them aboue all things in the world which be most precious Phil. 3. 8. Thirdly to extoll and praise them before others that they may be drawne to the loue of them Psal. 103. 1. 2. 3. c. Psal. 34. 3. Tim. What be the affections of Gods children towardes the word and Ministers of God Silas Touching the word first they delight in the law of God touching the inner man and loue his statutes Psal. 119. 97. Rom. 7. 22. Secondly in their iudgement they approoue it and esteeme it aboue pearles Thirdly in their mindes they marke and heede it well Fourthly in their hearts they beleeue it Fiftly in their memories they keepe it and treasure it vp Sixtly that with their eares they 〈◊〉 vnto it with trembling and reuerence Seauenthly with their mouthes they confesse it and speake good of it And lastly that they submit their whole man to the obedience and practise of it in all sincerity and constancy Prou. 3. 13. 14. Psal. 119. 8. 9. 10. Mat. 7. 24. Also touching the Ministers they acknowledge them and haue them in singular loue for their workes sake 1 Thess. 5. 12. 13. Secondly they doe readily submit themselues to be ruled by their wholsome instructions Heb. 13. 17. Thirdly they be thankfull to them in ministring to them a cheerfull sufficient maintenance Gal. 6. 6. and 4. 15. Lastly they helpe them with their earnest prayers Rom. 15. 13. Colos. 4. 3. and otherwise as need and cause requireth Acts 9. 25. Tim. What bee the affections of Gods children towards the Sabaoth and holy assemblies Silas Touching the Sabaoth they be thus affected towards it they call it their delight they doe not their owne workes nor seeke not their owne will nor speake a vaine word on that day Esay 58 13 14. Secondly they remember to keepe it holy Exod. 20 8. Touching the holy assemblies it is their geiefe to be kept from them by any vrgent occasion and when they come to them they first looke to their feete Psal. 84 1 2. Eccle. 4 17. Tim. What be the affections of Gods children towards the Sacraments Also towards his workes Silas Touching the Sacraments they reuerently thinke of them and willingly submit themselues to the vse of thē in respect that they are Gods ordinance and the seales of grace Rom. 4 11. And touching the Lords supper they will neuer receiue it without due examination of themselues because of Christs commandement and the dignity of the supper 1. Cor. 11 28. And touching the workes of God that his workes of iudgement mooue them much to feare his power and iustice Acts 5 11. And his workes of mercy vpon themselues and others moue them to loue him and to trust in his name Psal. 116 1. Acts. 4 31. Tim. What be the affections of Gods Children towards the Brethren as also towards Christian Religion Silas Touching
plagues Fiftly that by a secret but iust iudgement he inclined his will to rebell against his Iustice yet without infusing or putting into him any motion of sinne for God tempts no man to euill Iames 1. Sixtly that for his former wickednesse and malice hee was deliuered vp to Satan and his owne lusts to be more obdurated which God did as a most iust Iudge executing wrath for former sinnes Tim. What doth all this concerne the counsell of reprobation Sil. Verie much because all these are so many consequents which follow vpon the decree of reprobation therefore strongly proue it For if God had chosen him hee could not haue continued in his naturall blindnesse and corruption but must haue had his heart mollified changed as Iacob and Paul had Tim. What is the end of Gods decree of reprobation in Pharaoh and others Silas The manifestation of his power in their iust destruction to the praise and honor of his name that fierce and mighty Kings could not stand but fell before him rebelling against him Tim. What vse of this Silas It serues to mooue vs to honour God in all his iudgements and workes whatsoeuer withall wee may learne from this example that Gods invitation of sinners to repentance by benefites or corrections is not of efficacie sauing in the elect alone For there lacked not bounty in blessing and lenity in forbearing and differring punishment yet they being not elect it no whit auailed them to amendment DIAL XI Verse 18. Therefore he hath mercy on whom hee will and whom he will he hardeneth Tim. WHat is the sum of this Text Silas A conclusion of the Apostles answere vnto the obiection of Gods vnrighteousnesse He had proued by testimony of Scripture that though of lost mankind God choose whom he will yet he is not vniust vpon this reason that in his election reprobation he vseth his absolute right ouer his Creature which is to shew or not to shew mercy as hee will this hee had proued by two-folde Scripture and the former reason he now includes in this Text. Tim. What be the parts of this Text Silas Two the first concerns the elect the latter concernes the Reprobate Tim. What is meant by hee Silas God himselfe of whom in verse 16. God sheweth mercy and verse 17. That my power may be shewed c. Tim. What is meant by Mercy Silas Both his decreed mercy and his actiue mercie euen the whole worke of God touching his election calling iustifying sanctifying them their perseuerance in grace and glorifying And all this is according to his free and absolute will Tim. What is the doctrine of this first part Silas That the cause of Gods mercy touching the sauing of the elect restes wholly in himselfe euen in his owne good will and pleasure This appeareth by plaine testimony of Scripture and first concerning election we haue Ephes. 1 4 5. where it is thus written He predestinated vs according to the good pleasure of his will And secondly touching calling Math. 11 25 26. Euen so O Father because so it pleased thee 2 Tim. 1 9. who hath called vs according to his purpose and grace Thirdly of Iustification Rom. 3 21. We are freely iustified by his grace Fourthly of Sanctification Iames 1 18. Of his own will begat he vs. And lastly of glorification Rom. 6 23. Eternall life is the gifte of God Finally the whole worke of mans saluation depends wholly vpon the good will of God as appeareth by Ephes. 1 11. Hee worketh all things after the counsell of his will Tim. What vse of this Doctrine Silas First it instructeth vs that the mercie of God is arbitrarie so as hee may shew it or not shewe it as hee pleaseth Also it teacheth that the right that God hath ouer men is absolute and independant so as if hee will shewe mercy to elect and call some which were as corrupt as those which he giueth ouer to be hardned in sinne as it may and doeth greatly commend his goodnesse so it doeth in no wise prooue him to be vniust because in mercy which is vndue there can bee no iniustice Lastly it teacheth that our mercy which wee exercise towards men must not respect their owne deseruings and merites but be free after the example of the Samaritane Luke 11. The reason hereof is because we are commaunded to bee mercisull as God is mercifull Luke 6. 36. also the man Christ shewed mercy freely for hee prayed for his enemies Luke 23. 34. So did Steuen Acts 7. also Paul Rom. 9. 1. 2. Yet this letteth not but that we ought to deale kindly to such as haue beene kinde to vs and to pitty them that haue had mercy on vs so as it be for the Lords sake and not for our owne sake Tim. Come nowe vnto the second part of this text and tell vs what is meant by haraning Silas Heere the consequent is put for the antecedent hardening the consequent of reprobation vppon which it depends and also for the meanes by which that decree is effected That this is the meaning is apparant by the opposition of hardnesse to mercy which plainly shewes that the one word is taken as largely as the other that as mercy contaynes election with all the degrees and meanes by which the elect are brought to glory so hardnes contains reprobation and all the meanes by which the reprobate are brought to destruction Tim. In what sence is it sayed here of God that he hardned Pharaoh Silas Not by infusing of hardnesse nor yet by bare permission not yet by his long suffering and patience But two wayes partly by forsaking his creature withdrawing his grace as it is saide Indurat quos non emollit and as the sunne freezeth the water not by adding coldnes to it but by keeping backe his heate so is God a deficient cause of hardnes but not an efficient Secondly by his iust iudgement punishing former sinnes with hardnesse which is a iust thing with God to punish sin with sinne Sathan hardeneth as a malicious authour man hardneth himselfe as a voluntary instrument God hardneth as a most righteous iudge and auenger Tim. What is the doctrine from henee Silas That a hardened hearte is a signe of a reprobate which must not bee vnderstoode neither of naturall hardnesse which is common to elect and reprobate nor yet of actuall hardnesse being felt which may be and is in the regenerate as in the Apostles and in the godly Iewes but of habituall hardnesse being totall and finall which befalleth none but castawayes when it is without feeling and perpetuall to the end of ones life Tim. What is the note to know this hardnes which is peculiar to reprobates Silas There be three speciall tokens of it first obstinate disobedience to the worde and warnings of GOD when the will of God being knowne is resisted by disobedience and not in one but in many things and that constantly from time to time
nor make his hearte hard or blinde which before did see and was soft yet hee doth not tame and soften them and he is sayed to harden whome he doth not mollifie Yet he doth not only forsake the sinner which had before forsaken him depriuing him of his grace but also deliuereth him vp to Sathan and his owne malice to be ruled thereby as a malefactour is put ouer by a Iudge into the hands of an executioner besides he both 〈◊〉 occasion of stumbling vnto them by presenting many 〈◊〉 vnto them and disposeth their sinfull thoughts and deeds vnto the praise of his owne Iustice to their deserued confusion for as he worketh in the hearts of the godly to encline their thoughts to good workes according to his mercies so hee workes in the willes of the wicked to encline and order them vnto euill actes according vnto their owne merites either by secret or manifest but euer by iust iudgement Tim. What Vse is to be made heereof Silas It confutes such who to excuse God do therefore say that he doth permit and suffer the euill of sinne to bee done contrary to the plaine phrase of Scripture which ascribes an actiue power to God as a soueraigne Iudge Secondly it must mooue all to feare God who can sinite tho heart spiritually and dreadfully Quis non contremiscat 〈◊〉 has 〈◊〉 Dei iudicia faith Augustine Who woulde not shake and tremble at these horrible iudgements of God at the due consideration of them it might euen 〈◊〉 our flesh to quake and rottennesse to enter into our bones as it is saide of Habbakuk He must haue an heart of flint who is not moued with them DIAL VIII Verses 9 10. And Dauid sayth Let their table be made asuare and a 〈◊〉 and a flumbling blocke euen for a recompence vnto them Let their eyes be darkened that they see not and 〈◊〉 〈◊〉 their backe alwayes Tim. WHat is the drift and end of this Scripture Silas To prooue the relection of the Iewes 〈◊〉 〈◊〉 and their blindnesse thorough which they did not receiue Christ and his Gospell 〈◊〉 wilfully contemned it being wholly possessed with a Spirite of slumber And this Paul proues by a testimony out of the Psalme 69 22 23. wherein Dauid bearing the person of the 〈◊〉 of whom he was a Type dooth complaine of the extreame iniuries and oppressions wherewith the Iewes his owne people and countreymen should vexe Christ. Amongst other things that they should mingle his meate with gall and Vineger with his drinke and now in this Texte by way of imprecation or curse hee prayeth for Gods horrible wrath and punishment to come vpon them and namely that their mindes might be spoiled of all iudgement and discretion to discerne or choose thinges and their bodies of all strength that they might be able neuer to attaine good thinges desired nor to hurt the godly and their life to be voide of all comsorts that al their most pleasant things might be turned to their destruction Now the holy King Dauid hauing by a propheticall spirit prayed for such miseries to the Iewes they must be fulfilled therefore the generall vnbeleefe and hardning of the Iewes is no incredible thing to be wondered at Note that though Paul changeth some words yet he holdeth the sence like an Apostolicall Prophet keeping and explaining the meaning by alteration of words Tim. What things are to be considered in this Text cited out of the Prophet Dauid Silas Two things First the parts or seuer all kinds of punishment Secondly the equity of the punishment wished vnto the malicious Iewes for resisting and resusing Christ the redeemer of mankinde Tim. What is the first kinde of punishment Silas That their Table may be made for a snare Tim. What signifies the Table Sil. It is a figuratiue and borrowed speech signifying all things where in the Iewes delighted and tooke pleasure because men who bee rich and great doe furnish their Table with goodly delicacies meats and drinkes pleasant to the taste and sight also for that men come to the table to be refreshed and merry Hence it signifies whatsoeuer is acceptable and delightful vnto vs giuing vs contentment and comfort in this life I say that by a Synecdoche the Table importeth riches feasts prosperity peace and publicke estate yea all their spirituall and temporall blessinges as Scriptures Sacrifices Temple or whatsoeuer they had which was good prosperous and glorious as Chrysostom Caluin Peter Martyr and Paraeus expounds it he prayeth that all this may be turned to their hurt ruine and downfall Tim. By what comparisons is this hurt and ruine set forth in our text Silas By three similitudes First of a snare wherein Birds are taken when they thinke to feede Secondly of a net or trap such as wilde Beasts are caught in Thirdly of a stumbling blocke or stone whereat blinde men or drunkards do stumble and fall This first punishment how it is fulfilled in the Iewes experience of many hundred yeares haue made it so plaine to all men as it needeth no proofe at all For all men know what was the name dignity renowne glory riches priuiledges and benefits bestowed on that Nation and now what calamities of body and soul they are tormented with being plagued with extreame infamy and indignity being vagabonds hatefull to God and all men their wealth or whatsoeuer may make for their welfare beeing made their snare to entangle them whiles they are banished in sundry countreyes and cruelly slayne for their Riches sake Tim. What is our Doctrine to bee learned from this first punishment Silas That vnto wicked men which are Gods enemies their most deare and precious things are made the meanes of their owne destruction howsoeuer they lifte vp their hornes and exalt their heads on hie and flourish like a greene Bay tree and seeme to be rooted in prosperity as though they should neuer be remooued yet it is certaine that whatsoeuer is giuen for their benefit shall be conuerted to their bane and mifery The reason hereof is because they do abuse Gods gifts by pride Wantonnesse riot and excesse or else by couetousnesse and vsury cruelty and oppression Hence it is that God in his iudgement wil at length destroy them bring them to sudden and horrible desolation as it hapned to these Iewes and to Balthazar in Daniell to the rich man in the Gospell and to Caesar Emperor of Rome who was slaine in the Senate where his Table his glory was and to Absalon who was hung vp in his lockes wherein hee delighted as a man doth in his table and dainties Tim. What profit is to be made of this point Silas It teacheth the forcible poyson of sin when it is continued in changing the nature of things making that hurtfull which is healthful in it selfe as the Gospel to be a sauour of death the Sacraments a iudgement 1. Cor. 11 24. Christ a rocke of offence 1 Pet. 2 7. a Table a place
conforme not your selues to this world Hence wee gather that whatsoeuer is a property guise fashion behauiour custome or practise of sinners and corrupt men as they bee such this is euen cause enough why the children of God are to decline it and to follow the quite contrary course Diogenes thought that he should doe best when he did least what the common people did but sure that course of life is most commendable and acceptable to God which is most contrary to the fashiō of the world The more and further that in our speech gesture attire condition or workes we goe from the world the neerer we come vnto true godlinesse As Christian religion is the more pure and sincere the lesse it doth partake with the superstition of Antichrist so our Christian conuersation is the more holy and vnblameable the further it is remoued from the customes and fashions of vnregenerate persons Finally seeing Paul writeth to men already iustified by faith and sanctified yea in a great measure this putteth vs in minde that this lesson is fit for the best Christians to learne and take out and that it is a worke not of a day weeke moneth or yeare to flye the conformity and likenesse of the world but such as men ought all their life long to be occupied and busied about all time and care is heere too little This precept containeth one halfe of our repentance touching leauing of our sinnes and is like those other precepts of ceasing from euill Esay 1. 16. Psal. 34 14. of destroying and crucifying the body of sinne Rom. 6. 6. of mortifying our earthly members and putting off the olde man Col. 3 5 6 7 8. of denying worldly lusts Titus 2 12. of departing from iniquity 2. Tim. 2 19. All these differ not in substance of matter but in termes affoording businesse enough and enough againe to him that should liue Methusalems age For what a worke and a doe about for saking of one foolish and sinfull fashion I meane not of apparell yet euen that way we can bee foolish and fantasticall enough and as froward in retaining as forward in receiuing them but wicked doings how long ere one naughty vsage will bee left what time and trauaile will it aske trow you to rid our house of so many noysome cumbersome guests as haue nowe long time haunted vs our sinnes of nature custome trade especially DIAL III. Verse 2. But be ye transformed by the renewing of your minde that ye may proue what that good acceptable and perfect will of God is Tim. VVHat is the matter and method of this text Silas An exhortation to the transformation or changing of our mindes that is to pray God and earnestly to endeauour to haue our mindes changed by his Spirite This exhortation is enforced by an argument from a necessary effect because vnlesse our mindes be renewed we shal neuer be able to allow and follow the will of God which is here commended by their Epithites or qualities First good Secondly acceptable Thirdly perfect Tim. What is meant by transforming Silas Not such a Metamorphosis or change as Ouid did dreame of by passing of one substance into another but an alteration or change of iudgement purpose will and affections from euill to good which the Apostle himselfe cals a renouation or renuing such a worke of the Spirite whereby olde and corrupt qualities which still sticke in vs after new birth bee corrected and resormed till they be extinct and destroyed Tim. What is signified heere by minde Silas Both the faculties or powers of the soule to wit the vnderstanding and will the daily decayes whereof in holinesse we are heere exhorted to seeke by prayer and all meanes to repaire As a garment or an house when they waxe olde or worne are to be patched and holpen so the godly when through oldnesse of sinne or corruption any breach or waste is made in their minde or manners they are not to despaire or faint or cast away all care and hope but by sorrow teares repentance to rectifie and remedye that which is amisse and otherwise then well This is the sum of the Apostles exhortation Tim. What Doctrines do arise from this shorte exhortation Silas First that euen the noblest part of mans soule his minde and reason is corrupt and depraued with ignorance vanitie vnbeleefe errors doubtings and heresies c. This trueth hath testimony from other Authorities and places of Scripture 2 Cor. 3 5. 1 Cor. 2 14 Ephes. 2 3. and 4 18. Colos. 1 21. And also reason to proue it namely that the minde hath neede to be renued therefore it is corrupt and olde for old and corrupt things onely neede renewing That which is whole sound and perfect craueth no renouation which euer is of a thing decaied and wasted Tim. What Vse is to bee made of this Doctrine by Gods Children Silas First it confuteth such Philosophers and Popish Sophisters who vehemently contend that the mind remaineth still sound and vncorrupt alwayes enclining vnto good thinges as Aristotle speakes in his Ethickes whereas the sicknesse of the mind may be easily bewraied by these thinges namely that in those most notable things that the heathen were stirred vp vnto by the direction of their minde they had regard neither vnto the will nor honor of God but were led with ambition and vaine-glory being greedily desirous of fame and praise amongest men and as their intent and end were both naught so they failed in the manner because the loue of God and of their neighbour did not beare any sway in their actions Secondly this serueth to humble man for that hee wanteth all power to apply his minde vnto good things being altogether blinde in spirituall matters Thirdly it sheweth the great infection of sin poysoning defiling and corrupting not the body alone but the soule not the inferiour as the will affections and perfect senses but also the superiour and principall part of man the minde iudgement memory and conscience Lastly it sheweth how much the elect are beholden to the grace of Christ by whom the whole hurt taken by sin is cured and healed through his grace and Spirite Tim. What other Doctrine ariseth out of these words Silas Blessed Paul directing this exhortation to such as were already faithfull and regenerate doth heereby teach vs that the godliest persons are in this life renewed and sanctified not fully but in part onely for there should be no cause of exhorting beleeuers to be renewed in their minds were it not that still there sticketh in their soules some blindnesse and peruersenesse which would be corrected and enlightned This imperfection Paul acknowledgeth himselfe Phil. 3 12. 1 Cor. 13 9. and Dauid Psal. 119. and all the Apostles praying for encrease of Faith Finally what cause were there daylie to aske pardon of sinnes if there were heere an absolute freedome from sinne whereof the best of Gods children haue in genuously accused themselues The Scriptures
then of our selues Then we go before others in giuing honour when inferiors do both in heart and action begin first to honour and salute their superiors when equais striue whoc shall preuent and begin first prouoking to reuerence and honourable respects Lastly when superiors do so take the honour due vnto thē in regard of their place as they could bee pleased to preuent euen their inferiors out of an humble affection might they doe it without offence and breach of good order whereof in societies there is a speciall care to be had DIAL VII Verses 11 12. Not slothfull to doe seruice feruent 〈◊〉 spirite seruing the Lord reioycing in hope patient in tribulation continuing in prayer Tim. VVHat doe the first words of this text containe Silas An exhortacion to industry and diligence in doing all duties both towards God and men which are not to be performed slothfully because God doth not loue such as do their worke grudgingly and negligently Also such shall heare at the last day Take that slothfull seruant and binde him hand and foote but to the faithful where of diligence is a part it shall bee saide Come good and faithfull seruant Therefore whatsoeuer is in our hands to do as Salomon saith wee are to do it with all readinesse and industry if we will please God and auoide his iudgements Example of this readinesse in businesse we haue in Abraham Gen 18 6. and Genes 24. in his seruant who in the businesse of Isaacs marriage was diligent Also in Mary Luke 11 39. Christ the Lord and in the Apostle Paul who most industriously did the workes of their calling Heere wee are to take heede of two extreames the one is of too much diligence when we busie our selues much in things not pertaining to vs. This is curiosity condemned by Paul 1 Thess. 4. 11. the other is too much slownesse or sluggishnesse in our owne duties when we do our things as it were sleepingly like that idle seruant in the Gospell that hid his Talent in a napkin or like that sluggard mentioned in Pro. 26 13. that sought vaine delayes and excuses to keep him from his duty There is a Lyon in the way Some are slow being of an heauy mould and dull by nature others through vnwillingnesse to do any good these be the worse Tim. What is commended to vs in the next sentence Silas Feruency in Spirite in which is a precept contrary to the former and inioyneth not readines alone but earnestnesse too both in Religion to God and charitye to man and withall it teacheth whence this earnestnesse or feruency commeth namely from the Spirit of God kindling it in our hearts and 〈◊〉 vs with loue in a great measure Whereof we haue example in Moses who out of zeale brake the two Tables in Elias doing the seruice of God with much power and feruency as appeareth in destroying the Idolles and killing Eaals Priests Also in Iohn Baptist who trod in the same steps of Elias zeale Luke 1 17. in Paul and Barnabas Acts 14 14 15. and in Christ Iohn 2 14 15 16. and generally in all the Prophets and apostles They walke not according to this rule who are cold in their profession Also those who be neither hot nor cold but luke warme in their Religion beeing indifferent not caring which end goeth foremost Nor they who be temporizers and neuters in the confession of their faith also by this rule Gods children are exhorted to a godly feruency zeale both in profession and practise of religion For zeale is a fruite of the Spirit and of godly sorrow 2 Cor. 7 11. and heere by wee become like Christ and the apostles Lastly it is good to be zealously affected still in a good thing saith Paul Gal. 4 18. Note here that these words import a continuall acte Christians are to bee diligent and earnest not by pangs or fits but all their life long and in one thing as well as in another and according to the quality of the matter that will shew our zeale to be wise and good and proceeding from God Such as are zealous at the first and afterwards become colde or be lesse zealous in the chiefest businesse or be forwarde in some matter of profit or pleasure to themselues not so in the thinges of God giue suspition that their zeale is fleshly and carnall Tim. How do you reade and vnderstande the next Aphorisme or short sentence and proposition Silas Some reade it thus seruing the time and then the meaning is either to watch opportunities or occasiof dooing our duties and to obserue what is fitting for time and season according to that in Rom. 13 11. or to consider what belongs to the time after the example of Paul at one time circumcising Timothy when he would not circumcise Titus at another Gal. 2 3 4. And heerein there is great wisedome to consider what is meet and fit to bee done according to time and place yet without departing from truth and honesty for all good thinges are not to be done at all times Howbeit the other reading seruing the Lord is much better as warranted by diaers Greeke Coppies and directing vs to the right true end of all our actions namely the seruice and glory of God whereunto they must aime as at their vtmost marke Cor. 10 31. and this doth distinguish Christian duties from the workes of ciuill men who neuer respect the worship or honour of God but their owne pleasure and praise in all things whatsoeuer they pretend to the contrary Also this precept may further teach vs whome wee are to serue namely not the worlde nor men but God because he is our Lord Psal. 2 11. Gal. 1 10. 1 Cor. 7 23. and 1 Cor. 6 20. Lastly it may teach great men modestie that they swell not by opinion of their owne power and might remembering that they are vnder God as a seruant vnder his Lord and therefore not to abuse their inferiors Col. 4 1. for they serue one common and most iust Lord who is no respecter of persons Tim. What be the graces we are exhorted to in the 12. verse Silas Vnto these three Hope Patience and Prayer which are so many remedies against afflictions of al sorts The first of these graces is set foorth and declared by an effect of reioycing The second by his Obiect which is ttibulation The third by the adioynt which is perseuerance When any affliction happens priuate or publicke inward or outward for Christ or sinne Gods Children thorough hope of deliuerance from them faint not in their hearts but reioyce and are glad because they certainely looke for saluation in the end for their hope makes them not asnamed Rom. 5. 5. and by hope they are saued Rom. 8 24. But if their afflictions continue vpon them and waxe more greeuous then to hope must be ioyned patience which enableth to endure with submission vnto and wayting vpon the pleasure of God as