A commentarie vpon the most diuine Epistle of S. Paul to the Romanes Containing for matter, the degeneration of our nature by Adams Fall; and the restauration thereof, by the grace of Christ. Together with the perfection of faith, and the imbecillity of workes, in the cause of iustification of elect sinners before God. For forme and maner of handling, it hath the coherence and method, the summe and scope, the interpretations & doctrines the reasons and vses, of most texts. All which, are set downe very familiarly and compendiously, in forme of a dialogue, betweene Tlmotheus [sic] and Silas, by Thomas Wilson, one of the six preachers in the cathedrall church of Canterbury.

CHAP. XII.

Exhortation to morall Duties.

DIALOGVE 1.

Verse 1. I beseech you therefore Brethren, by the mercies of God, that ye giue vp your bodies a liuing sacrifice, holy, ac∣ceptable vnto God, which is your reasonable soruing of God.

Timotheus.

SHew vs how this Chapter dooth depend vpon the former?

Silas.

In the former Chapters Paul had handled doctrinal points of Faith, as Iu∣stification, Sanctification, Predestinati∣on, vnto the end of the eleauenth Chap∣ter. Heere at the 12. Chapter, hee beginneth the next

part of his Epistle which is pareneticall or exhortatorie, for he exhorteth all Christian professors in the person of the Romanes, vnto duties morall in this chapter. Se∣condly, vnto ciuill in the next. Thirdly, vnto charity, a∣bout things indifferent in the 14. & part of the fifteenth Chapters, and then descends vnto familiar things, Chap∣ter sixteenth.

Tim.

What Method and Order doth the Apostle keepe in this Chapter?

Silas.

Hee exhorteth vnto generall duties belonging vnto all Christians affirmatiuely in the first verse, shew∣ing what they should do; and negatiuely in the second verse, warning what they should not do: after that, from the third verse, vntil the ninth verse, he perswadeth vn∣to particular duties, which are to be done in respect of some degree or function ecclesiasticall. Lastly, in the ninth verse, hee returneth vnto common duties, which appertaine vnto al professors, vnto the end of the Chap∣ter.

Tim.

Tell vs what is the sum of this first verse, which wee haue chosen for our Text?

Silas.

It is an earnest exhortation to stirre vp al chri∣stians whatsoeuer, with all their power to study and en∣deauour to leade their liues holily and iustly. In this ex∣hortation, there are to be noted two things chiefly: first the matter, which is to become a liuing sacrifice to God. This Sacrifice is qualified with fiue conditions, and con∣firmed or vrged with two reasons. Of the conditions* 1.1 the first is to be voluntarie in these words [the yee pre∣sent.] Secondly, that it must be of the [body] that is, of the whole man by a Synecdoche. Thirdly, a [liuing] one. Fourthly [holy.] Fiftly [reasonable.] Now the reasons of the exhortation be two, one from the mouing cause, [Gods Mercies,] the other from the finall end [That GOD may be pleased.]

Tim.

What is the other grand or maine thing to be conside∣red in this verse?

Silas.

The manner of the exhortation, which is by a* 1.2 sweete obtestation [I beseech you,] and by a louing com∣pellation* 1.3 [Brethren] that is, all Christian professors which haue one common faith and religion.

Tim.

What instructions may we take from this milde man∣ner of exhortaion?

Silas.

That the Ministers of Christ must not alwayes stand vpon their authority, nor alwayes vse seuerity, but sometimes deale by milde intreaties and perswasions, Philē. 8, 9, 10. For Ministers be fathers, who be milde and deale gently. Secondly, the Spirite of the Gospell is the spirite of loue. Thirdly, the Children of God being of an ingenuous spirite be more easily led then drawne, and doe better like of meekenesse then feare. Lastly, admonitions are like a bitter potion that must be sweet∣ned with kinde words (as it were with Sugar.)

Tim.

What vse heereof?* 1.4

Silas.

It serueth to admonish the Preachers to pray for a meeke and louing heart, and for discretion to know towardes whome to vse their mildenesse, 2. Tim. 2, 25. Iude 22, 23. Secondly, hearers also by this are to be ad∣monished, to bee bowed and wonne with their pastors beseeching voyce, least they deserue to heare his chi∣ding and threatning voyce; remembring what hee loo∣seth or bindeth on earth, according to the word, shall be loosed and bound in heauen.

Tim.

What may wee obserue by the illatiue particle [there∣fore?]

Silas.

It hath respect vnto the doctrine taught for∣merly; as if he should fay, Seeing the Iewes are cast out of the Church for their 〈◊〉〈◊〉, and you Romanes are elected of God, and called to the faith of Chirst in their roome; euen for this cause you must bethinke your selues what seruice and thankfulnesse you owe to God, how deepely ye be engaged and obliged to him.

Tim.

What is the lesson we are to take from hence?

Silas.

That Christians are to be moued vnto duty to∣wards

God and man, after the doctrine of his grace and loue towards them be manifested. For as the eye guides the body, so doctrine gouernes duty; and what a foun∣dation is vnto an house, that the doctrine of grace is vn∣to an holy life, euen the ground worke, roote, & spring of all good workes.

Tim.

What vse of this instruction?

Silas.

It confutes them which holde the doctrine of* 1.5 grace to be an enemy to a good life, and to open a win∣dow or gappe vnto liberty in sinne, from which it recal∣leth rather. Also it serues to reproue them that teach du∣ties without doctrine; or do not leade their liues answe∣rable to the doctrine of grace which they doe know and professe.

Tim.

Come now to the matter or thing exhorted vnto, and tell vs what is meant by [sacrifice?]

Silas.

The word [sacrifice] is not heere put properly* 1.6 for some outward sensible thing (as beasts) offered vnto God by a leuiticall Priest properly taken, to testifie mans subiection to God, and Gods dominion ouer man; wher∣of some were gratulatory to giue God thanks after some speciall benefite receiued. Others were propitiatory to make atonement with God after certaine sinnes com∣mitted; for Paul expresly speaketh of liuing and reaso∣nable* 1.7 sacrifice: and he writeth vnto all Christians to of∣fer them, not to Priests and Ministers onely. Therefore Bellarmine doth dote, who in libro de missa 10. Chap. 20. would build the sacrifice of the Masse vpon these words, as if sacrifice were heere vsed in a proper sence; which if it were so, yet would it not make for the sacrifice of the Masse, wherein no externall oblation is saide to bee gi∣uen to God: for Christs body was once offered of him∣selfe, and is now in heauen, there to remaine till the end: but it is vsed heere vnproperly for the mortification of our sinfull lusts, sticking in our corrupt reason, and will, euen after regeneration.

Tim.

For what reason doeth the Apostle chuse to call this

crucifying and killing of our lusts a sacrifice?

Silas.

First, to meete with an offence of the Iewes, who* 1.8 misliked the Christian profession, because it had no sacri∣fice, as now the Papists except against our religion, for that wee haue no Altars, no Priests, no Oblations; whome we doe answere, as here Paul doeth the Iewes, that the Chri∣stian faith hath (sacrifices) but spirituall ones, as good du∣ties of all sorts, Psal. 141, 2. Secondly prayses, Heb. 13, 13. Thirdly, Almes, Heb. 13, 16. Fourthly, a contrite heart, Psa. 51, 17. Fiftly, workes of our calling, Rom. 15, 16. Sixtly, martyrdome, Phil. 2, 17. Seauenthly, mortification, as in this text: but externall sacrifices we want indeed, because their date was out at the sacrifice of Christ vpon the crosse, Iohn 18, 30. Heb. 7. Secondly, to set forth the dignity of Christians, being nowe by Christ aduanced, to be them∣selues both the sacrifices and the priestes, (euen as himselfe was) a royall priest-hoode, 1. Pet. 2, 9. Priests and Kings to God, Reue. 1, 6. which should warne vs of our duty, in be∣ing carefull to liue well. Thirdly, to put vs in mind that the mortification of our corrupt nature, and the desires thereof, is as gratefull to God as sacrifices vnder the lawe, yea more grateful: sithence they without repentance and faith, were alwayes displeasing vnto God: see Esay 1. Psal. 51. outward sacrifices beeing seuered from internall wor∣ship, offēded God: which ought to encourage Christians very much to be conuersant in this inward seruice of faith. Fourthly, it instructeth vs that the exercise of Christianity, is vnpleasing to our nature, and very painfull, insomuch as it requireth a death and slaughter, euen of our dearest af∣fections, that wee may liue to God: for there can be no li∣uing to God, without the sacrificing and killing of sinne; as the bodies of beastes were first killed and then offered: and as Christes body on the crosse was cruelly murthered: So (if we will bee true Christians) must the body of sinne be vsed, euen mangled, cut apieces, pierced, tortured, yea the heart-bloud of sinne let out by the exercise of repen∣tance and mortification.

Tim.

To what vse may this knowledge serue vs?* 1.9

Silas.

It reproues such as thinke it an easie thing to be a Christian, Math. 7, 14. 1, Pet. 4. 18. or that they can bee currant Christians, when they neuer striue to kill and de∣stroy their lustes, such doe but deceiue their owne heartes. Iames 1, 22, 26, 27. let men take neuer so much paynes in prayer, reading, hearing, &c. yet if they suffer pride, coue∣tousnesse, malice, fornication, hypocrific, and other affec∣tions vnmortified, they be no Christians indeede, though they be in name. Secondly, it exhorteth all which will haue any comfort or fruite of their profession, to set a work the Spirit of grace, which is in them to crucifie the flesh; that is, their remayning corruption, and to this end to take to them the sword of the Spirite (Gods worde) and to strike through the heart of sinne, by applying the threatnings of the law to it, and giue themselues to earnest prayer and of∣ten fasting, to vnfaigned confession of dayly sinnes, auoy∣ding occasions of euery sinne, not sparing nor pittying our darling sinne: bee it sinne of nature, of custome, of trade, bring it neuer such sweetnesse of pleasure, or profit, or wor¦ship with it, yea though the reuenues of our sinnes, were 500 pound a yeare: let not your eye pitty it, nor your hand spare it, take it by the throat, strangle and kill it, that it kill not thee. As Agar the bond woman was cast out of Abra∣hams family, so cast all thy slauish vices out of thy Soule. Remember what God did to Saul for sauing some of the Amalokites Cattell aliue, he deposed him of his kingdome: so will hee banish thee out of his celestiall kingdome, if thou suffer but one sinne to raigne. As the hoast of Israel had peace and safety when Achan was found out and ex∣ecuted: so search thy heart for that hidden and deare sin, which as yet liueth and is mighty, and slay it, or else thou shalt neuer haue peace to thy Soule, or safety from destruc∣tion; for he that beareth but with one sinne is guilty of all, Iames 2, 10, 11. The obstinate transgressors of one known law, despise the whole authority of the law maker, and Sa∣than can enthrall and draw to hell by one sin serued, as wel as by forty.

Tim.

You haue spoken of the Christian Sacrifice, it is nowe time we heard the cond tions opened vnto vs?

Silas.

First, it must be free and willingly offered, no∣ted in this word (present, or giue vp) a speech borrowed* 1.10 either from sacrifices of Beastes freely presented at the Altar to be giuen to God; or from seruants willinglie presenting themselues in their 〈◊〉〈◊〉 presence, readie to do them seruice; so ought our Christian duties to be performed with a good will, Rom. 6, 16. Psalme, 119, 14. That which Paul saith of giuing to the poore must bee applied to other, good workes, they are not accepted, vnlesse they bee cheerefully done: for God loueth no compulsion or necessity in his seruice, but a chearefull doer. Secondly, it must be of the whole man (bodie) put for our selues, as Rom. 6, 12. 1 Cor. 9, 27. both bodie & soules, with the affections in them both. Body is rather named then minde, because sinne entred into the soule by propagation from the body, and are shewed forth in and by the members of the body.

Tim.

What are we to learne from this second condition?

Silas.

That God requireth the whole man. First, he created the whole. Secondly, the whole was redeemed by him, 1 Cor. 6, 20. Thirdly, the whole must bee glori∣fied. Fourthly, the whole was giuen to sinne before new birth. Fiftly, God giueth himselfe wholly to his Chil∣dren, therefore they must not giue him a part: and in∣deede we giue nothing except wee giue all, for God de∣seructh, and is worthy of all, euen the whole hart, soule, mind, and might.

Tim.

What vse hereof?

Sil.

This doctrine reprooueth Nicodemits, which giue their bodies to Idols, and keepe as they say their heart to God, God will not bee serued with the one halfe, offer to him all or none. Secondly, such as outwardly worshippe God with their bodies, but keepe their hearts and affecti∣ons for the seruice of sinne, as hypocrites doe. Thirdly, it exhorteth all Christians with all their faculties of Soule &

body, to decline from euill of all sorts, and to doe all good duties of all kinds, towards God and man: let their iudge∣ment stoope to the wisedome of the worde, and their af∣fections bow and yeeld obedience to the authority of the word: let their bodily members bee no seruants to sin, but instruments of right cousnes, Rom. 6, 13.

Tim.

What bee the next conditions of our Christian sacri∣fice?

Sil.

It must bee (liuing) that is, of our selues which liue and not of dead bodies of beastes, and to shewe the chiefe part of this our sacrifice, to be (Faith) whereby our soules liue to God. Also the more we do liue to God, the more sinne is killed: righteous persons alone are fit to offer this sacrifice, for they alone liue to God, Rom. 1, 18. Gal. 2. 20. vnregenerate men cannot sacrifice themselues to God, for they be dead in sinne, Ephe. 2, 1. they doe not liue by faith.

Fourthly, it must bee holy, that is, pure and separated from all earthlinesse and sinfull corruption, so is this sa∣crifice in part: the sanctification of the Spirite, which causeth the faithfull to offer vp pure hearts to God, in a good measure separated from mixture of sinne. This was represented in the spotlesse Sacrifice of the Lawe: there∣fore wicked men cannot offer this sacrifice, for they still liue in their 〈◊〉〈◊〉 without holinesse, and so themselues and their offerings are abhominable, Tit. 1, 5.

Fiftly, it must bee reasonable, that is, spirituall, so ex∣pounded by Peter, 1 Pet. 2, 5. Our Sacrifices may not be Massing, popish, or Mosai call outwarde ones; but in∣ward of the Spirit and minde, Iohn 4, 24. For this is rea∣sonable, because a reason of it may bee giuen out of the word, for God is a spirit; & they be of our selues which are reasonable, and offered to Christ our redcemer, as a reasonable thing. More particularly our reasonable ser∣uice be our Theological vertues, faith, Hope, loue, 1 Cor. 13, 13. The oricall gifts, knowledge, wisedome, &c. Our morall giftes, 〈◊〉〈◊〉, mercy, chastity; our politicall vertues: all these are reasonable sacrifices.

Tim.

What is the first reason whereby this sacrifice is con∣firmed and 〈◊〉〈◊〉 to vs 〈◊〉〈◊〉 text?

Silas.

From the mercies of God, euen his spiritual mer∣cies, which are called mercies in the plurall number, be∣cause they are many (to wit,) election of grace, calling to Christ, iustification by faith, sanctification by the spi∣rit: by all these mercies (which are euery one of them more woorth then a thousand worldes) hee beseecheth them to obey God by mortification of their lusts.

Tim.

What is our Doctrine?

Silas.

That the meditation of Gods mercies in Christ are a most effectuall motion and sharpe sputre to a god∣ly life. As if a Mother should beseech her childe to doe something by the wombe that bare him, the paps which suckt him, the knees which dandled him, and all her en∣tire compassions towardes him; how 〈◊〉〈◊〉 should his heart bee, not to yeelde to her? so we should shewe our selues more then stony hearted if we yeeld not to God, when he that might condemne, dooth beseech euen by those tender mercies whereby he begat vs, pardoned vs, called vs, renewed, and saued vs. For this is the main end why he bestowes his mercies: see Psal. 130, 4, Also Luke* 1.11 1, 73, 74. Secondly, whatsoeuer wee are or haue, bodily or spiritual blessings, it is al of his mercies. Thirdly, there can bee no sound obedience giuen vnto God, but that which springs from the 〈◊〉〈◊〉 of his loue and mercie: for that which is constrained by feare is hypocriticall.

Tim.

What Vse are we to make of this Doctrine?

Silas.

It condemnes such as by Gods mercies are the more emboldned to offend: it is a fearfull signe of a de∣sperate wicked man, when by the kinde vsage of God he is made more wicked: as hee is a bad sonne which is worse by his parents loue. Secondly, such as forget his mercies: whereof good Christians ought to keepe (as it were) a register, that as they are tempted to any sinne, they may checke it with remembrance of some mercie, as Ioseph did; or as they become dull and slow to good du∣ties,

they may quicken themselues with meditation of some mercifull kindnesse, and with thoughtes of some mercy, alwayes resoluing, that the more deepely they haue drunke of the mercies of God, the more they bee bounde to liue well and godlily: as our Sauiour saith, God will require much, where he hath giuen much. It is by Ezra to the Iew, and by the Prophet Esay to Ezekiah imputed as a fault, that they forgat his mercies, and ren∣dred not to God according to his great goodnesse.

Tim.

What is the second reason?

Silas.

It is taken from the effect of this sacrifice, be∣cause GOD accepteth such a sacrifice so well qualified, for they are after his owne heart. For God being a spi∣rit and holy, cannot but delight in holy and spirituall 〈◊〉〈◊〉, being offered vp in the name of Christ, 2 Pet 2, 5. and proceeding from faith & the Spirit of God, Heb. 11. 5, 6. Gal. 5, 22, 23. A great encouragement to euery Christian to labour harde in the deniall of himselfe and mortification of his lusts, to know this to bee accepted with God. Must wiues study to please their husbands, 1. Cor. 7. 34. and seruants their Maisters, Ephe. 6, 5. euen their vncourteous maisters? 1. Pet. 2, 18. How much more then ought you to please God, your Lorde, hus∣band, father, and redeemer, who hath forgiuen you all your sinnes and called you to an inheritance immortal in the heauens? 1. Pet. 1, 4. These two reasons can be of no force with an vnregenerate or euil man or woman, which neuer were partakers of his sauing mercies, no not of one crum of them, nor yet euer had their hearts framed by the Holy-Ghost to any sound care of pleasing God; but the godly which haue receiued but one drop of Gods mercie in Christ, and are led by his Spirit, these will be mighty perswasions to make them more vpright & zea∣lous in Gods seruice.

DIAL. II.

Verse 2. And be not conformed vnto this world: but be ye transformed by the renewing of your mindes, that yee may

prooue what is that good, that acceptable, and perfect will of GOD.

Tim.

WHat is the matter and method of this Text?

Silas.

It containeth the second generall pre∣cept* 1.12 concerning all Christians of euery degree and sort. For the forme of it, is set downe nega∣tiuely, & then amplified by the contrary affirmation. We are forbid to follow the fashions of this worlde, and 〈◊〉〈◊〉 enioyned (if we will please and serue God) to make the will of God (reuealed in his word,) the rule of our life and manners: which will is set forth by three especiall qualities. First, good. Secondly, acceptable. Thirdlie,* 1.13 persect. This verse then hath it in the explication of the former, expressing plainely what was there figuratiuely set downe, teaching vs the manner how Christians may offer themselues to God, namely, if they auoid the cor∣rupt lusts of the world, and endeauour thorough the re∣generation of the Spirit (which beginneth at the change of the minde, the principall part of mans soule) to allow and do the thinges which God willeth and approouerh, being good, acceptable, and perfect.

Tim.

What is meant by the world, and by being conforma∣ble* 1.14 vnto it?

Silas.

Men vnregenerate and meerely naturall, and all which is contrary to Gods will, which is heere called the world, as often elsewhere, Iohn 14, 17. 1 Iohn 2, 14,* 1.15 15, 16. and chapter 5, 19, &c. because such persons do still sticke in the vncleane and filthy mire of worldlie lustes, which they obey with greedinesse. Also for that they wholly minde earthly things, louing them, and ca∣ring for the thinges of this life, neglecting heauenly things. The conforming to these men, is to like and al∣like them, and to bee like them in their conditions, to follow their fashions, forme, and guise of liuing, shaping our courses semblable vnto theyrs, putting on their forme and shape in our behauiour. What the fashions of the world be, see 1 Cor. 6, 9, 10. Galath. 5, 19, 20, 21. 1.

Pet. 4, 3. 1 Iohn 2, 14. Ephes. 4, 18, 19, 20.

Tim.

What is our doctrine from these words of the Text thus explained?

Silas.

Gods children must not in any wise make the manners of worldly and wicked men, the rule and pat∣terne of their life & action. The proof hereof see Psal. 1,* 1.16 1. Walke not in the way of the wicked [ &c. and Prouer. 1, 10. and Chap. 4. 14. we are forbid to goe after sinners; wher∣unto agreeth that of Mat. 7, 13. forbidding to enter in∣to the broad way: and that of 1. Pet. 4, 4. that wee should not run with the wicked vnto the same excesse of ryot, nor to be companions with the workes of darkenes, E∣phes. 5, 7, 11. All which do teach vs, that in framing our conuersation, we may not imitate the fashions & deeds of euill men. The Reasons heere of be these: First, Gods* 1.17 people are a kingly Priesthood, Pet. 2, 9. therefore the fashions of worldly men do not become them. For, since the elect are made Priests vnto God, it behooueth them to haue the whole life, and all the parts of it wel ordered (saith Chrysostom.) The Priests vnder the Law might not touch any vncleane carkas of men or Beasts, neither may Christian Priestes meddle with polluted rotten lustes, such as carnall men wallow or welter in. Secondly, the lusts of the world are not of God but of the diuel, Iohn 2, 16. But Gods children in their baptisme haue by so∣lemne promise renounced the Diuel and all his lusts, and therefore may not follow them, without running into the guilt of perfidiousnesse, and promise breaking.

Thirdly, the faithfull haue put on Christ Iesus, Gal. 3, 27. and haue him dwelling in their hearts by faith, Ephes. 3, 17. Therefore they may not put on the sinfull affecti∣ons, and foolish fashions of this world; for what commu∣nion between Christ and the world, from which he hath redeemed vs? Also his Gospell and grace teacheth vs to deny worldly lusts, Titus 2, 11. Fourthly, God and the corrupt custome of sinners, cannot both bee loued; for if we loue the world and the things thereof, the loue

of God is not in vs, 1. Iohn 2, 15. Iames 4, 3. The amity of this world is enmity with God, but Gods children are bound to loue God aboue all, yea alone, all thinges bee for him and in him, therefore they ought to abhorre the world. Fiftly, it is dangerous euen in this life for the godly to do after the customes, or to delight in the com∣pany of sinfull men. Peter among worldly men learned to deny and sorsweare his Sauiour: Iehosaphat was forbid familiarity with Achab, Wilt thou loue him whome God hateth? 2. Chron. 19, 1. and Iosias by conuersing with, and conformining himselfe vnto an heathen king, loste his life, 2. Kings. 23, 29. The Israelites by framing them∣selues to the Egyptians in idolatry; Exo. 32, 1, 2, 3. and to the Moabites in adultery, Num. 25, 1, 2. pulled due & iust vengeance from God vpon their owne heads. Dauid a∣mongst the Philistims learned to dissemble, and was in hazard: see the title of Psalme 34. Sixtly, the ende of the children of this world, & such as fashion themselues like to it, is damnation, Phil. 3, 19. also see 2. Thes. 1, 9. 1. Pet. 4, 5. Lastly, the fashions, delights, pleasures, and lusts of worldly persons, doe in a short time vanish and passe away, as smoake or as a shaddow, 1. Cor. 7, 31. Therefore euen in this text they bee likened to a figure or image, (as also Psal. 73.) which hath insolidity, or vn∣soundnesse in it. Now true beleeuers which are borne of God vnto eternall glory in the heauens, 2. Pet. 1, 3, 4. must not imbrace thinges which bee fading and withe∣ring, of short continuance; it is not for such as be called to a blessed immortality, to glue themselues to vanities which haue no certainety nor durance.

Tim.

But haue the godly any need of this debortation which you haue so strengthened with Scripture and good reason? it should seeme they haue, seeing Paul writeth this to the faith∣full Romanes.

Silas.

Yea very much, for God doth nothing superflu∣ously and in vaine, he would not giue such an exhortati∣on but on iust necessity: also by nature we are prone to

fall into that from which God disswadeth vs. Moreouer the lusts and fashions of the wicked be deceitfull aboue measure, and exceeding pleasant to the flesh & corrup∣tion of nature, which seeing the godly haue not wholly put off (for they are partly flesh, and partly Spirit) there∣fore they had neede to be warned, and by many reasons (as by bits or bridles) to be held in from running after the manners of this world; especially, seeing they can∣not (there is a necessity in it) but liue together with mē of this world, therefore not without great heede and la∣bour, prayer and paines, can be kept pure from the infe∣ction of this world: as it is no easie matter to keep them from beeing besmutted, defiled, or burnt and pricked,* 1.18 which touch and handle Colliars, pitch, hot coales, or thornes. And besides all which hath beene sayd, to pre∣serue the children of God from partaking in the fashions and spots of this world; this is not the least motiue, be∣cause the truth and power of Religion and Christianitie stands heerein. See Iames 1, 27. Let any person haue ne∣uer so great knowledge of Scripture, and make neuer so godly a profession, yet if he ftriue not against the cor∣ruptions and spots of the worlde, but communicate in them and in his lustes (beeing like the vaine and wicked of the worlde) there is not a dramme of true Religion in him.

Tim.

Vnto what vses and profit may the meditation of this doctrine serue vs Christians?

Sil.

First, it serueth to reproue and vtterly to condemne* 1.19 their course as vnchristian, who make the fashions and con ditions of worldly men, the chiefe or onely square of their behauiour, thinking they doe well when they doe as they see others doe, and in their words, apparrell, diet, actions, are like the most and worst men: but if they haue some or many, learned, rich, wise, and worshipfull persons for their precedents and guides; then they blesse their soules in their euill wayes, and no body must mislike or speake against them. Herein they be like those Iewes mentioned in the

Gospell, who fashioned themselues in their opinions, tra∣ditions, and actions vnto their rulers: yea so farre as they cryed against Christ, Crucifie him, crucifie him, onely be∣cause the Scribes and Phacisies did hate him. So the tenne Tribes would be Idolatrous, because Ieroboam their king serued Idols. Thus examples of great men do great harme,* 1.20 and as a violent floude or 〈◊〉〈◊〉 doe carry the common people after them, such as Princes be, such people will bee. Therefore it is to bee marked, that the Apostle doeth not say, ye may fashion your selues like vnto such in the world which bee famous for wisedome, knowledge, authority, wealth; but for biddeth vs to be like the world, without all exceptions. It mattereth not what sinfull men be for those thinges, though they shine in honour, and bee renowned for wit and policy, yet if they be secure and worldly liuers, we may not at any hand conforme our selues to them: but when any of you haue taken leaue to transgresse this pre∣cept of the Apostle, it will be but a poore plea at the day of Gods wrath to say; thou thoughtst that thou mightst haue done and said, as such and such men gaue thee example. Therefore, doe not deceiue your owne hearts, but bee wise, do not look what others do which be euil, or what great men doe which bewray themselues by their talke and doings to be of this world. Walke not thou in their wayes my sonne: do not tread in the same steps: for they shall suddenly and horribly perish, sinking downe vnto hell in a moment, therefore choose none of their wayes: and albeit others wil admire and imitate them, yet feare thou that God, whose mercies hath elected and called thee to Christ, and doth now beseech thee not to con∣forme and fashion thy selfe like to the world. Secondly, heere is an admonition for all good Christians, to flye al vnnecessary and causelesse fellowships with vncleane li∣uers, and prophane worldlings, least by liuing familiarly with them, we do learne their fashions and maners: such as will flye a sinne, must flye all the meanes thereof. Rea∣son and long experience doth assure vs, that our fashions

and courses will be such as theirs be with whom we dai∣ly conuerse. Hardly or not at all shall we bee helde from following and allowing their practises, whose persons we do like and liue with. This is that whereof the word of God so often warneth vs: that as we shall learne vp∣rightnesse and wisedome of them that bee wise and vp∣right, so we shall be peruerse, if we be companions with the peruerse and wicked. Such is the strength of sinne, as it easily poisoneth them that come neere it, euen like the pestilence.

Moreouer, our sinfull nature is so apt to take the con∣tagion of sin, as flaxe and tinder to take the fire. Hence came those protestations of Dauid, Psal. 26. and 119. and that admonition of Paul, Ephes. 5, 11. which shoulde prouoke all men (as euer they do mind to obey this pre∣cept of not conforming) to auoide voluntary companie of vaine and vngodly persons. Thinke with your selues, if such godly persons, so wise and well mortified as Da∣uid was, durst not ioyne himselfe to corrupt and carnall company, vpon feare to be like them: then howe much the more are others to looke to it, which by manie de∣grees are not so strong as this holy King and Prophet was? Oh, that you would once beleeue, that there were great hurt and hinderance vnto godlinesse, in the con∣uersation with vngodly and vnrighteous men, whose words and workes shew them to be of this world, as Pe∣ters language descried him to be a Galilean.

Tim.

What other lessons from this Verse?

Silas.

Whereas the Apostle dooth not write, that yee* 1.21 should go out of this world, and leaue it quite, and shut your selues in Monasteries and Cloysters, Iohn 17, 15. Neyther saith he, vse not this world, for wee bee com∣manded so to do, 1 Cor. 7, 31. and God hath giuen ma∣ny thinges both for necessity and comfort, which hee woulde haue vsed in his feare: but saying thus (fashion or conforme not your selues to this world) Hence wee gather, that whatsoeuer is a property, guise, fashion, be∣hauiour,

custome, or practise of sinners and corrupt men, (as they bee such) this is euen cause enough why the chil∣dren of God are to decline it, and to follow the quite con∣trary 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 remo∣ued from the customes and fashions of vnregenerate per∣sons. Finally, seeing Paul writeth to men already iusti∣fied by faith, and sanctified, yea in a great measure: this putteth vs in minde that this lesson is fit for the best Chris∣tians 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 foo∣lish 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 especi∣ally?

DIAL. III.

Verse 2. But be ye transformed by the renewing of your minde, that ye may proue what that good, acceptable, and per∣fect 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 ear∣nestly 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 exhorta∣tion?

Silas.

First, that euen the noblest part of mans soule,* 1.22 (his minde and reason) is corrupt and depraued with ig∣norance, vanitie, vnbeleefe, errors, doubtings, and he∣resies, &c. This trueth hath testimony from other Au∣thorities* 1.23 and places of Scripture, 2 Cor. 3, 5. 1 Cor. 2, 14* 1.24 Ephes. 2, 3. and 4, 18. Colos. 1, 21. And also, reason to proue it, namely, that the minde hath neede to be renu∣ed, 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* 1.25 Children?

Silas.

First, it confuteth such Philosophers and Po∣pish 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 bewrai∣ed by these thinges, namely, that in those most notable things that the heathen were stirred vp vnto by the di∣rection 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 mat∣ters. Thirdly, it sheweth the great infection of sin, poy∣soning, 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 con∣science.

Lastly, it sheweth how much the elect are be∣holden 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* 1.26 as were already faithfull and regenerate, doth heereby teach vs, that the godliest persons are in this life renew∣ed and sanctified, not fully, but in part onely: for there should be no cause of exhorting beleeuers to be renew∣ed* 1.27 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 al∣so vniuersally proclaiming, that there is no man liuing, which sinneth not in thought, word, and deed, and that continually.

Tim.

What vse heereof?

Silas.

It confutes such as vainly and falsely dreame of* 1.28 perfection, as the Libertines, Familists, Anabaptistes, & Papists, which hold the Law possible to bee kept, and that men may be without any mortal sin, and doe more then is commanded, or haue an absolute holynesse and freedome from sinne by the holy Ghost. Secondlie, it exhorts all Gods children to see and feele theyr owne wants and weaknesses, and in the sight and sence of them to lament & striue towards perfection, Phil. 3, 12, 13. to confesse our imperfection, is our best perfection. In re∣mission of sinnes, not in perfection of vertues, consistes our blessednesse.

Tim.

What other lesson from this part of the verse?

Silas.

That the renewing of a man, beginneth at his

minde, not in his body and outward members and acti∣ons,* 1.29 but first in his vnderstanding part, which beginning so, it must spread abroade into the will, affections, and members of the body: as mans sall began at the tainting and abusing his minde, through vnbeleefe to the worde of Gods threatning, so his restoring must take begin∣ning thereat, being Queen and mistris to guide all the rest. Knowledge of Gods will is the first work of the re∣generating Spirit.

Tim.

Let vs goe forward to the second part of this Texte; the Exhortation, and tell mee what is meant by [The will of GOD?]

Silas.

Not that faculty of power that is essentiall in* 1.30 God, whereby God purposeth and decreeth all thinges from euerlasting, Rom. 9, 16, 18, 19. but the things which God willeth. Of which, the Lawe is one part, requiring duties to be doue towards God and man: and the Gos∣pell another part, requiring men to beleoue in Christ, & repent of their sinnes, Iohn 6, 4. 1 Iohn 3, 23. 1 Thes. 4. 3. The reuealed will then is meant heere, namely the pro∣mises and precepts of the word, and not his secret will. In our common speech we vse to say, this is my will, whō we meane not that part of the soule, by the which wee will and desire things, but the things themselues which we do desire, so heere it is taken.

Tim.

To proue what this will is, what doth it signify?

Silas.

First, plainly and distinctly to know it. Second∣ly, to try and discerne it from that which is not Gods wil, Iohn 10, 4, 5. Rom. 2, 18. 1 Thes. 5, 21. Actes 17, 11. Thirdly, with sound iudgement to allow, and heartily to loue things agreeable to his will, Phil. 1, 19, Psal. 119, 14, 16. O how do I loue thy Low, it is deerer to me. &c. Lastlie, with choarefulnesse and diligence to performe it, and to conforme our whole life, according to the rules of it, Iohn 10, 14. Iam. 1, 22, 23. 1 Iohn 2, 4, 5.

Tim.

What Doctrine are we to learne from these words thus expounded?

Silas.

Seeing that the approouing of the wil of God,* 1.31 is a speciall part, fruite, and effect of our renewing, as this particle [That] doth imply: it doth teach therefore, that none but regenerate persons (borne anewe by the holy Ghost) can loue and embrace Gods will by Fayth and obedience to it. All vnregenerate men, either tho∣rough ignorance they do not know it; or if they knowe it, through malice of their hearts they hate and abhorre it, as heretickes and prophane men: or thorough hypo∣crisie they may speake and professe well of it, yet they refuse to frame themselues according to it. As very many which are called Christians, are very forwards to heare the word, to commend the doctrine which is taught, to condemne things which are contrary to the wil of God, and to praise the Preacher of the worde; to make great shew of zeale, both towards the word of God, & them that bring it, like to Herod, Marke 6. and Simon Magus, Acts 8. too like others which liue after it, and to ioyne in fellowship and company with them; and yet beeing transported and cleane carried aside by some wicked af∣fections, as vncleannesse, couetousnesse, wrath, pride, or the like; they neuer submit to the will of God to doe it, but most miserably faile in their practise, preferring and taking part with their owne corrupt will, against Gods will. Whereas the truely regenerate person, as hee hath his eyes open by the illumination of Gods Spirit, to see in part what the will of God is, so he striueth earnestlie to performe what hee knoweth, to beleeue that which God doth promise, to do what he biddeth, to leaue vn∣done what he forbiddeth, to feare what he threateneth, to reioyce in his comforts. At a word, to order & guide his thoughts, words, and deeds, by the sound rule of his word, as he may please God in them all; as the Prophet Dauid professeth of himselfe, that hee was purposed to keepe the righteous statutes of God, and had sworne to obserue his testimonies, Psal. 119. And the blessed Apo∣stle Paul (as he witnesseth of himselfe) desireth to keepe

a good conscience, and to liue honestly, Actes 24, 16. Heb. 13, 18. So euery one of Gods children, according to the measure of grace, receyued in their new byrth, it is their hearts desire and constant endeauour to expresse in their actions that knowledge they haue of the will of God, and by their owne obedience to Gods will, as by a sure token and marke, their regeneration is sealed and made knowne to them, 1 Iohn 2, 4. I am thine Lord, saue me, for I keepe thy commandements, saith Dauid. Thus may euery godly man conclude, that God is his Father & wil saue him, because he labours to please him, by liuing ac∣cording to his word: For not euery one that saith Lord, but he that doth shall enter into the kingdome, Math. 7, 21. Such for their firmenesse in the state of grace and saluation, are likened to an house built vpon a rocke, which neuer shall be remoued, Math. 7. 25, 26.

Tim.

What other lesson may we take from hence?

Silas.

The onely rule of faith and manners, is the will of God reuealed in his word. The Shepheards voyce is that which the sheepe are to hearken to and follow, and Gods will is that onely thing which his people must ap∣prooue* 1.32 of, beleeue, and practise. The reasons hereof be: First, because the will of God onely is good, it commen∣deth all good things, it condemneth all euill things; the will of all other creatures is so farre good, as it accordes with this: also, it makes men of ill to become good, for it conuerteth sinners, Psal. 19, 7. The second reason is, because this will of God is acceptable; there is nothing that we eyther thinke, speake, or doe, which is accepta∣ble or pleasing to God, if it swerue from his will: to the which, whatsoeuer is agreeing, that, and that onely, he liketh, blesseth, and rewardeth: as it is written, Great is their reward that do thereafter, Psal. 19, 11. Thus Abra∣ham, Isaac, Iacob, Elias, Zacharias, Elizabeth, and whoso∣euer else were accepted of God, it was therfore because they beleeued, and did his will. Cain, Esau, Achab, Iudas, and others, that haue beene reiected of God, it hath bin

because they reiected and refused his will. As parents and masters accept such children best which striue to do their will, so it is with God.

Tim.

What profite may come to vs by the meditation of this doctrine?

Silas.

It must serue to stirre vp all good Christians more to loue and follow the will of God, which is so good, so holy, so perfect. Secondly, it must warne all such men to looke to themselues, and betimes to repent, which care not either to know what his wil is, or to gouerne or guide their wayes by it; for the more excellent the will of God is, the more iust and heauy will their condemnation bee which neglect it. Thirdly, it sharpely reproues such as make eyther their owne corrupt lusts, or the sinfull cus∣tomes, or the examples of the times, or commandements of men, the patterne and rule of their conuersation, Mat. 15, 15. Lastly, it confutes the Papists, which charge the will of God with imperfection, as if it were only giuen for such as are rude, and not for the strong and perfecter men. Also which equall to it, and match with it apocryphal wri∣tings, and traditions of the Church, as things to be recei∣ued with like affection and reuerence as the very perfect will of God it selse: as Tridentine councel blasphemously hath decreed and written. Heere also is an argument for the fulnesse aud perfection of Scriptures, because in them onely is found the good, acceptable, and perfect will of God. When I goe from the Scriptures, who shall tell me what is the will of God? saith one of the Fathers.

DIAL. IIII.

Verse 3. I say then through the grace that is giuen vn∣to me to euery one that is among you, that no man presume to vnderstand aboue that which is meete to vnderstand: but that he vnderstand according to sobriety, as God hath dealt to eue∣ry man the measure of faith.

Tim.

VVHat is it that the Apostle doth now perform, and how doth he proceede?

Silas.

The Apostle hauing already giuen vs his gene∣rall

exhortation (in the two former verses) that we should serue God, first by studying how to please and obey him, by mortifying of our lusts: And secondly, by not studying how to frame our selues like the children of men: he doth in this verse descend to particular duties, whereof the first is an Apostolicall sanction, or proposition, touching the right vse of spirituall guifts, and the due administration of ecclesiasticall functions, vntill verse 〈◊〉〈◊〉.

Tim.

What is the summe of the speciall exhortation in this third verse contained?

Silas.

That no man carry himselfe proudly in respect of* 1.33 his guifts, hauing an ouerweening opinion of himselfe, as if he knew more then hee doth know; but to thinke mo∣destly of his owne knowledge and guifts, and to apply them with discretion to the good of others, according to the measure of them, and the meaning of God the giuer; which was not for ostentation and contention, but for mutuall edification.

Tim.

What be the parts of this present exhortation?

Silas.

They be two: First the exhortation it selfe. Se∣condly, the explication, with certaine reasons annexed, to giue an edge to the exhortation. The exhortation hath a preface and the matter. The preface pointeth at Pauls Apostolicall authority, enabling him to command; and putteth on the Romanes and all other Christians, a neces∣sity to yeeld obedience. The matter of the exhortation consists of two precepts: First, that we bee not arrogant, presuming to vnderstand more then is meete, or to be too wise. Secondly, to vnderstand according to sobrietie, that is, modestly to esteeme of our guifts; the reasons are these: First from the author, because God is the giuer. Se∣condly, from the measure, no one man hath all, but each his portion. Thirdly, from the vniuersality of receiuers, euery one hath his proper guift, there is none which hath not his talent. Fourthly, from the nature of the guift, it is no temporall but a spirituall guift, therefore no man ought to be insolent to despise others, but each to be con∣tent

with his own grace and to vse it wel. The cause which moued Paul to this exhortation, was great emulation which burst out into contention, the Iewes would be pre∣ferred before the Gentiles, and the Gentiles despised the Iewes; such as had more worthy guifts disdained their in∣feriors.

Tim.

What things are to be obserued in Pauls preface?

Silas.

First, that he giues not a counsell but a comman∣dement, for [I say] signifies as much as if hee had saide (I bid,) I command, I enioyne, as the manner of the Latine is to put (dico for iubeo,) so as this is no indifferent thing* 1.34 which men may doe or not, but a necessary precept which may not at any hand be omitted without sinne. We are further to marke, that whereas the Ministers of Christ may sometimes speake mildely out of loue, as in verse 1. so sometimes they may command precisely out of that pow∣er which Christ hath giuen, as heere and 1. Tim. 6, 17. 2. Tim. 4, 1. The second thing to be noted, is the vniuer∣sality of this precept, that it is to all and euery one; it reacheth throughout to euery member or officer of the Church whatsoeuer his office or guift be, there is none ex∣empted, be he high or low, learned or vnlearned, they are bound to submit themselues to this precept, concerning humility in vsing rightly their guifts and offices. If they be inferior persons and haue meane guifts, they haue need of it for to keep them from enuying them which haue bet∣ter: If superiors and haue more excellent graces then they haue need of it to keepe them from pride, and disdaining them which haue lesse. Lastly, whatsoeuer they bee they shall neuer turne their guifts to the profite of others, and of publike good, vnlesse they be modest and sober mind∣ed. The next thing to be noted in this preface is, that Paul doth bring foorth his Apostalicall calling and function to warrant his precept. For (grace) in this place signifies neither the guift of holy eloquence, or power in speech, nor yet the guifts of wisedome as some thinke, but (by a Metonymie of the cause for the effect) it is put for the A∣postolicall

vocation, as also Rom. 1, 7. and 15, 15. which is therefore called (grace) because hee receiued it freely, being put into this office when he thought not of it, yea he was a blasphemer and persecutor of the Church, Acts 9. 1. Tim. 1, 19. And this he doth to shew hee was no intruder or ambitious vsurper, which thrust in himselfe, doing more then he might well doe, in giuing precepts to Churches; as also to draw the Romanes, and in them all Christians to yeeld vnto the practise of this precept with all good reuerence and submission, that they be not found to striue and fight against the Lord Iesus speaking to vs by the Apostle Paul, whome to hearken to, and to reue∣rence, is to receiue and hearken vnto Christ, Mat. 10.

Tim.

Now to the exhortation, what is the first part of it?

Silas.

Not to vnderstand aboue that which is meete, or not to presume to be wise ouer much.

Tim.

But how can any bee wise ouermuch, seeing none can haue too much wisedome, nor can vnderstand enough? how the shall any offend by vnderstanding aboue that which is meete? for we are bid to be wise as Serpents, Mathew 10, 16. Ephe∣sians 5, 15.

Silas.

It is true, therefore heere is not condemned the excesse of wisedome, (for God will haue his children striue to perfection) but the proud opinion of such men as challenge to themselues all wisedome and knowledge, who both are proud of that which they haue, and also ar∣rogate to themselues vnderstanding and guifts which they haue not, to the contempt of others, thinking themselues to know all, and to bee the onely wise men, none to bee like them, or fit to be compared with them. This attribu∣ting too much to our own conceite, and detracting from others, is the maine vice heere forbid and condemned, out of which (as out of a noysome roote) there doe spring 3. noysome branches, all comprehended vnder this part: as first an itching desire to inuent new doctrines, forsaking the beaten path, and simplicity of the knowne and recei∣ued truth, to runne into new and strange opinions. And

that this pride and ouer-weening of wit, is the Mother of heresie & damnable errours, both Scriptures, 1 Tim. 6, 3, 4. and lamentable experience haue confirmed to vs, that some to be thought wiser then others, haue hatch∣ed errors.

Secondly, a too great confidence of our vnderstanding, as if it were sharpe and quicke enough to pierce into the most secret thinges of God, which are vntraccable and past finding out. Whence it is, that many haue neglected things necessarie to be knowne, and fruitfull; to search out things which cannot bee sought out, and tend not a whit to edifying. Of these men Salomon saith, that such as search the maiesly shall be swallowed vppe; it is the wisemans counsel to content our selues with that which God hath commanded and taught, and not to seeke vn∣to high things aboue our capacity. It is a needlesse mat∣ter (saith Augustine) to define that with daunger, what we may be ignorant of without danger: and better it is still to doubt of things hidden, then to contende about that which is vncertaine. The third branch is curiositie, when a man thrusteth his sickle into other mens haruest, rushing beyond the bounds of his owne calling, to run into and intermeddle with the matters which appertain to the vocation of other men, intruding vppon other mens gifts and functions; as King Vzza did vsurpe the Priests function, 2 Chron. 26, 16. and another Vzza put his hand to the Arke: as Romish Prelates not conoent to meddle with their owne Churches and affaires, woulde curiously busie themselues with other mens Churches & charges, and secular matters, till they did arise vnto this height of tiranny which now they are growne vnto: To be short, as all busie bodies do, which leaue their owne places and matters, to intermeddle with that which in no wise belongs to them, contrary to the precept of the Apostle, 1 Thess. 4, 11. Study to be quiet, and to do your own businesse. This curiosity draweth with it infinite conten∣tions, and much waste of time, which might bee better

spent: as Seneca saith, Men spend much time amisse in doing nothing, but more in doing euill thinges, and yet most of all in doing other things which bee not proper to vs, but appertaine to our neighbors; and this is most properly meant heere.

Tim.

Now wee see what it is (to vnderstand aboue that is meete:) let vs heare what it is (to thinke soherly) which is the second part of Pauls exhortation.

Silas.

There is a sobriety of the bodie, which is pro∣perly* 1.35 temperance, and consistes in a moderation of our appetite about pleasurable things of this life; as meate, drinke, apparrell, generation, &c. Secondly, a sobriety of the minde, which is modesty or humility (the mother of all vertues, and the preseruer of the minde in sound∣nesse and temper:) as on the other side, pride is the o∣ouerthrower and ouerturner of the minde, leading men oftentimes to folly and madnesse. This humilitie stan∣deth in two thinges: First, the sight and acknowledge∣ment of our owne infirmity. Secondly, in a contentment with our owne gifts and condition of life, without bee∣ing puffed vp through our giftes, or thrusting our oares into other mens boats, by being busie in other mens cal∣lings. This is to bee wise according to sobriety, as the next verse opens it, when wee iudge or thinke of our selues, according to the measure of our owne graces and degree, esteeming meanly of our selues, and much bet∣ter of others, then of our selues.

Tim.

What be the reasons whereby Paul perswadeth vs to the exercise of this Christian modesty?

Silas.

First, because it is God, who is the distributer of our gifts, 1 Cor. 7, 7. 2 Cor. 12, 6. Now it is certain, that God administreth his gifts both most wiselie and most iustly; therefore, let not such as haue greater giftes, be insolent, seeing nothing is their owne, but all receiued, 1 Cor. 4, 7. nor men of lesser gifts repine at others, for this were to neglect Gods administration. Neyther let any man hide his talent in a Napkin, or burie it in the

ground, with the naughty seruant in the Gospel, remem∣bring that God will haue an account of his giftes, how they are vsed or bestowed. The second reason is, be∣cause God hath distributed a gift to euery man; there is not a person in Gods family, but hath a talent commit∣ted to him: one hath the gift of teaching, another of ex∣horting, another of ruling, another of being ruled: one hath a publick gift, another hath a priuate gift: as in the naturall body each member hath a faculty, so in the my∣sticall body of Christes Church, 1 Cor. 12, 6. 7, 8, 9, &c. Therefore let no man imagine that himselfe hath all, but let him know, that each hath his gift and function too, & by this meanes, none shall despise nor yet hinder others, but each shall employ his proper gift vnto the common good of the rest.

The third reason is, that to euery man is dealt out a measure of Faith. Heere (by Faith) we are to vnderstand first the sound knowledge of Christ. Secondly, the ef∣fects thereof, namely, the infused habit of iustifying be∣leefe. Thirdly, those gifts of the Spirite, which accom∣pany this habit of faith, which are therefore called by the name of (Faith,) both because Faith is the gifte by which all other are attained (Bee it done to thee accor∣ding to thy faith, Math. 15, 28.) Also because these giftes are conferred vpon the faithfull which belieue in Christ. A measure of this Faith, is set against fulnesse or perfec∣tion, which no meere man in this life can haue, because God giues it vnto none, Phil. 3, 12. but dealeth to euery man a certaine portion of faith, to some more, & others lesse, as he himselfe pleaseth, 1 Cor. 7, 7. Heereunto ap∣pertaineth the parable of the Talents, whereof fiue were committed to one, and ten to another, and one to ano∣ther. Like as in our fleshly bodies there is great diffe∣rence of giftes, our more excellent members, hauing more excellent faculties: so it fareth in the church, which is the body of Christ; there is grace giuen to euery mem∣ber of that body, but it is according to the measure of

the gift of Christ, Ephes. 4, 7.

Tim.

What vse heere of?

Silas.

First, it must be a bridle vnto arrogancie, and a motiue to humility, to thinke that no one man eyther hath al gifts, or those gifts which he hath in ful perfecti∣on, but a certain measure meated out to euery ma, not by our deserts, but as it seemeth good in the eie of the gi∣uer. Here also we may obserue, how the Pope doth walk by this rule, or how may we iudge him to be the seruant of Christ, who being but one man, yet arrogareth all to himselfe? he will haue the whole power of the Church, yea, and he will do all in the Commonwealth too, he a∣lone will be both a temporall and spirituall Monark, he in grosseth all knowledge into his owne breast, nothing must be diuinity and truth which he saith is not so. At a word, according to the Latine Prouerbe, he alone will bee Dominus Fac-totum: and after our common English saying, He alone will haue all the Pipes. This is farre from contenting himselfe with his own portion and measure, as other fellow-seruants do: hee may very well and wor∣thily be tearmed Antichrist, being so contrary to Christ, who himselfe was so full of humility, as Phil. 2, 6, 7. Iohn 13, 5. taught his disciples to be humble and meeke, Mat. 11, 29. whereas this Lucifer is the childe, nay the King of pride nay pride it selfe. Moreouer, seeing the mea∣sure of Faith is dealt of God, hence it followes that faith is Gods gift, and comes not by mans will in whole or in part, Eph. 2, 10. Also the measure of Faith is diuers: there is a little or a weake faith; againe, there is a great or a strong faith. Let not the strong in faith be lifted vp, but thinke of profiting and encreasing their measure, after the example of the Apostles (Lord encrease our Fayth:) neither let them of little faith despaire, for GOD that dealt their measure, will maintaine and augment it, so they do their part and endeauour. Finally, when Paule requireth vs to be wise according to sobriety, hee con∣demneth in all Christians both blockishnesse or foolish∣nesse,

and slothfulnesse; requiring in them both wisedome in the knowledge of vniuersall things both diuine and hu∣mane; and prudence in the choice of particulars, about things profitable to the Church and our selues: likewise industry in applying their vnderstanding vnto the most be∣nefite of our selues and our brethren.

DIAL. V.

Verses 4, 5, 6, 7, 8. For as we haue many members in one body, and all members haue not one office, so we being ma∣ny, are one body in Christ, and euery one members of another. Hauing then guifts, &c.

Tim.

HOw doth the Apostle Paul goe forwards, and how doth this text hang vpon the former?

Sil.

Now he btingeth a new argument from the com∣munion* 1.36 of the faithfull, to prooue his last exhortation, to wit, that euery one without pride ought to content him∣selfe with his measure of guifts, and to vse them to com∣mon edification in all humility and charity; and this hee doth by a comparison of a naturall body, which compari∣son* 1.37 our Apostle vseth also in 1. Cor. 12. 12. and Ephes. 4, 4, 16. It is very fit and of great force to drawe men from curiosity and arrogancy, vnto humility and vnity; for as in a body naturall, albeit it be one, and the members ma∣ny, distinct the one from another, in place, order, vse, of∣fice, & guifts; yet one member doth not inuade the roome, or vsurpe the duty of another, but each member keeping in his owne place and ranke, confers his owne proper gift and doth his owne office to the safety and good of the whole body in all peace and concord, without disdaning or enuying one another: So in the Church (which is Christs mysticall body) it is meete that each member en∣deauour it selfe with quietnesse and modesty, to serue and benefite others, without intruding one into anothers cal∣ling. What efficacy to holde men in concorde this simi∣litude hath, may be perceiued by the example of Meneni∣us Agrippa in Liuye, when the people in a faction and dis∣content, were tenting themselues from their Senators and

Rulers, he reduced them to good agreement by this com∣parison: also the Holy-Ghost hath often vsed this simili∣tude to perswade vnion amongst Christians, as especially in 1. Corinth. 12. and Ephesians 4, 4. and in our present text.

Tim.

What be the parts or things chiefely to bee considered in this similitude contained in verses 4, 5?

Silas.

The first thing to be considered heere is, that the vnion or society of beleeuers is called a body: a matter v∣suall to giue the name of a body to a fellowship in all lan∣guages: thus a Colledge is tearmed a body Scholasticall, a Citty, a body politicall: so the Congregation of Christi∣an professors, both 1. Cor. 10, 17. Ephe. 1, 22, 23. for re∣semblance and likenesse sake which is betweene a society and a bodye: for first in a naturall bodye, the body is but one, and the heade is but one; likewise the bodye of the Church which is but one, hath but one head, and that is Christ, Ephe. 1, 22. Col. 1, 18. Should therefore the Pope be a head to the Church? it would bee a monstrous body* 1.38 hauing two heads at once, either principall or subordinate, yea foure heads at once, when besides Christ there were* 1.39 three Anti-Popes actually, one at Auinion, another at Rauenna, a thirde at Rome: also Peter himselfe was but a member of the Church (as other beleeuers were) how thē can the Pope (suppose hee were Peters successour) bee an* 1.40 head? for thirty eight years together from Pope Euaristus vnto Pope Pius the sea of Rome had no Pope, therefore so long was a bodye without a head; yea were the Pope head, so often as the Pope dyeth, the Church also should dye. But what can a Pope doe, which an head ought to doe, eyther for externall direction (being an hereticke,) or for internall viuification and motion (being but a crea∣ture) and therefore no head of the Church, which is the body and spouse of Christ; therfore the Pope no husband, no head of it, no not so much as a sound member, but hee is head rather of the Antichristian body, and Captaine of that apostacy from the faith, 2. Thes. 2.

The second thing to bee considered in this compari∣son, is, that although the body of the Church bee one, and the head one, yet the members be many, all knit to Christ their head, and among themselues, by the inward glue of Faith and Christian charity, and by the outward band of the word and Sacraments; as our fleshlie mem∣bers by sinnewes and arteries are ioyned to our head, & one to another: and this is that communion which is a∣mong the Saints. Vnto which, nothing is more repug∣nant then pride and strife. Let nothing (saith Paul) be done through contention or vaineglory, if there bee any communion of the Spirit, or comfort of loue, Phil. 2, 1. Where we learne, that contention and arrogancy cannot stand with Chri∣stian communion.

The third thing to be obserued in this similitude, is, that the faithfull which are as many members, haue eue∣ry one a seuerall function, and a particular guift for or∣dering and doing their function. As in our naturall bo∣dy, there is no member but hath his owne office peculiar to it selfe, the eye to see, the eare to heare, the mouth to speake, the feete to walke, &c. and to euery one belon∣geth his owne gift and faculty, as of seeing to the eye, &c. So amongst the faithfull, some haue one function, some another, one was a Doctor, another a Pastor, one* 1.41 an Elder, another was a Deacon; one a superiour & ru∣led,* 1.42 another obeyeth as an inferiour; and euerie one of* 1.43 these haue singular and special gifts for the performance of their worke. Heere is moreouer to be obserued, that as in our naturall body, no one member incroacheth vp∣on the gift or office of another, so in the church of God, one Christian shoulde not vsurpe the office of another, each is bound peaceably to doe his owne dutie without hinderance vnto, or disturbance of others, by proud cu∣riosity and busie medling.

Lastly, as the head, or eye, or eare, do not proudly in∣sult ouer meaner members which haue lesse graces and offices in the body, so a man of great gifts may not con∣temne

one of a lesser; but euery Christian with humble∣nesse turne his gifts vnto the common good. As all the members in the body labour together ioyntly for the preseruation and good plight of the whole. The want of this hath brought such Schismes and factions as wee now see with much griefe, to bee too rife both in Com∣mon wealth and Church of God.

Tim.

What doth the Apostle performe in Verses 6, 7, 8?

Silas.

He amplifieth that part of the comparison tou∣ching diuers members, and different gifts and functions. As in a naturall body there be many members, and these haue sundry faculties and operations; so amongst the faithfull, they haue gifts and duties one diuers from an∣other, (Seeing we haue gifts which are diuers) that is; We Christians (which be as many members) haue diuers gifts. Some the gift to teach, some the gifte to exhort, some to rule, some to distribute, some to shewe mercie, each haue their proper worke, and proper gift. Let eue∣ry one in the vse of his gift be wise vnto sobrietie, (for this must be added to supply the sence) and not, let vs be conuetsant (as Beza woulde haue it) or, let vs attend and waite, as the Syrian Interpreters, and Gwalter doe thinke: but the words in the third verse [Let vs soberlie thinke, or Bew se to sobriety] must in common be applied to all these parts and branches following, which do all depend vpon that precept, and serue to expound it by the particulars.

Tim.

But what are those giftes spoken of in Verse seuenth? And what is meant by [Grace giuen,] and by the [proportion of Faith?]

Silas.

Paul speaketh not of myraculous and extraor∣dinary gifts, such as he reckoned vp, 1 Cor. 12, 6 8, 9, 10. for then this exhortation should not bee perpetuall and pertaine to the present Churches which lacke those my∣raculous gifts. Secondly, the functions and giftes heere mentioned, bee ordinary, such as the Church of Christ hath neede of to the end of the world. As man consisteth

of soule (which hath vnderstanding and will) and a bo∣die: God willing to haue the whole man saued, appoin∣ted for the vnderstanding part, Doctrines to teach it, and for the will exhortations to quicken it, and for the body certaine other officers, to looke to the welfare & carriage of it before men.

The word [Grace,] leadeth vs vnto the fountaine of these gifts and callings, the free fauour of God: and by (Analogie of faith) is vnderstood not as Faith hath de∣serued; but as euery one hath the measure of Faith. The holy Scriptures, which bee a certaine rule of Doctrines and Canons of all sauing verity, are heere vnderstood by Analogie of faith, as some thinke, (or heads of Faith) ga∣thered by the Apostles from out of the Scriptures; accor∣ding to which, the teaching and exhortations of doctors and Pastors ought to be examined, and to bee allowed, being consonant to that forme or proportion, or refused if it be found dissonant and disagreeing from it. The Pa∣pists wickedly dote, and dreame foolishly of a certaine vnwritten rule by Traditions, deliuered to the Church to try and proue by it, euen the writings and Bookes of the Apostles & Euangelists which yet themselues wil be the Canon whereby to iudge of all that which is taught in the Church.

Tim.

What be the kinds of offices and functions vnto which these ordinary gifts belong?

Silas.

They be summarily these two: First, Prophesy∣ing:* 1.44 Secondly, Ministery. Whereof one containeth in∣struction, which he calleth heere Prophesying, not in a special for prediction of things to come, but in a general sence, in which the word prophesying is vsed, in 1. Cor. 14, 13. This is named first, as the most noble and excel∣lent* 1.45 function; the other, pertaineth to discipline and manners, and is heere called [Ministring,] not in a par∣ticular sense, as agreeing to Deacons, but in a generall meaning, as comprehending other kinds vnder it, which were to bee conuersant about the body, and temporall

things. Vnto prophesying there be two Offices belong: First [teaching] which is the office of the Doctor: and se∣condly,* 1.46 [exhortation] which is the office of the Pastor; for* 1.47 these two offices are diuided, (though sometime their guifts may and do meete in one, Ephes. 4, 11.) and haue their seuerall guifts; the one hath the guift of knowledge,* 1.48 the other of wisedome, 1. Cor. 12, 8. and seuerall operati∣ons or workes, for the one teacheth and interpreteth* 1.49 Scripture, layeth out the sence and doctrine soundly, con∣suting errors, which is the Doctors part; whereof we haue a practise in our Vniuersity professors which reade diuini∣ty Lectures in the Schooles, as also in our Cathedrall Churches, to exhorte the hearers vnto godlinesse, and to comforte and strengthen the infirmities of faith in the Saints, as also to minister Sacraments, this is the parte of the Pastor or exhorter.

Now-[ministring] which is the second generall head, hath* 1.50 three guifts, or is subdiuided into three functions, one, of such persons as are set apart to distribute the treasury or* 1.51 Church goods to the poore, as euery one had need. These goods came first by free sale, Acts 4, 34, 35. then by col∣lection, 1. Cor. 16, 1, 2. And for the right disposing of the publike almes, there were appointed Officers, Acts 6, 5. whose guift was (simplicity) without fraud, vaine-glory, couetousnesse, or frowardnesse to giue out the almes. The* 1.52 second Ministers were they which were ioyned as assis∣stants and helpers to the Pastors, for good gouernement of the flocke, to preuent scandals and offences, 1. Cor. 12. 28. 1. Tim. 5, 17. These Mc Caluine calleth Seniors, Osian∣der censors of manners, Tertullian presidents, which ob∣serued and attended manners and outward behauior only; there guift is diligence, which containeth both a resolute purpose and great endeauour, with delight to do the busi∣nesse and charge committed to them. The third and last* 1.53 Ministers (bee mercy-shewers,) not such as be spoken of Mat. 25, 35, 36. for these workes be common to all Chri∣stians; but such mercifull workes as be mentioned 1. Tim.

5, 10. Their guist is (cheerefulnesse,) which containeth in it three things, first alacrity of heart, secondly, gentlenesse in words, thirdly, pleasantnes in countenance: they which were to be implyed in this seruice of mercy shewing vnto sicke, aged, impotent, strangers, exiles, orphanes, as their worke was such as might breede lothsoinnesse to attend sicke and feeble; so they were to bee olde widdowes and aged men, whoe naturally are sowre and testy, therefore needed this precept of cheerefulnesse.

DIAL. VI.

Verses 9, 10. Let loue be without dissimulation, abhorre that which is euill, cleaue to that which is good. Be affectioned, &c.

Tim.

WHat is beere performed by Paul?

Silas.

After particular duties in respect of a gift* 1.54 and a function in the Church, now hee turnes vnto generall dutyes, and commendeth vnto Chri∣stians certaine generall graces pertaining vnto common conuersation; whereunto he exhorteth them, namely to continue in the practise of them: for being beleeuers they already had begun to exercise these vertues; as namely loue, courtesie, diligence, feruency, hope, patience, pray∣er, liberality, hospitality, humility, mutuall affection and simplicity; forbearing of reuenge, and such like godly grace, as ornaments of our Christian profession, and fruites of charity. Of this loue heere be in our text sundry* 1.55 good precepts: First, that it be true without dissembling. Secondly, discreete, abhorring euill. Thirdly, firme in adhering and sticking to goodnesse. Fourthly, vniuersall to all the brethren without partialnesse. Fiftly, fernent and earnest without coldnesse. Sixtly, humble without ambition.

Tim.

Wherefore doth be begin with loue? why is this first* 1.56 named of all other vertues mentioned in this Chapter?

Sil.

Because it is the chiefe guift aboue other, and soun∣taine* 1.57 of all the rest, which doe spring out of loue, as head∣spring and mother of them all. Before in former Chap∣ters,

whiles Paul discussed the doctrine of grace, and en∣treated of free Iustification by Christ, he neuer mentio∣ned* 1.58 loue, for that it had nothing to do in matter of for∣giuenesse of sinne, either to merit it, or to receiue it: It doth onely declare (as a signe) who be iustified and par∣doned by faith. But now he giueth exhortation to man∣ners and good life, hee nameth loue, as the chiefe and principall grace which swayeth most in the matters of a Christian life and conuersation, being ringleader vnto,* 1.59 and breeder of the rest: for therefore doe men behaue themselues iustly, meekely, peaceably, chastly, and cur∣teously, because they do loue.

Tim.

By what Reasons may it bee proued that charitie is a chiefe gift of the spirit?

Silas.

Not onely because Paul nameth it in the first place, as heere and Galath. 5, 22. and for that it is the* 1.60 roote of all the rest, as Faith is the roote of loue: but thirdly, because it is the summe of the Law, Rom. 13, 10 And fourthly, it makes al graces profitable, which are of no vse without charity, 1 Cor. 13, 1, 2. and fiftly, it is the band of perfection, which knits all Christians, and holds all duties together, as stickes are made fast by a bande. And sixtly, it is the maine badge and cognisance of true Christianity, and a certaine note to discerne a true Chri∣stian from a counterfet, Iohn 15, 35. 1 Iohn 3, 14. Lastly, it is perpetuall, and remaineth after other giftes, when Faith and hope ceaseth it continues, 1 Cor. 13, 13.

Tim.

What Vse is to bee made of this Doctrine, touching* 1.61 the excellency of loue?

Silas.

First, to enflame our hearts more and more with the loue of this louely grace, more earnestly to seeke af∣ter it, also more heartily to praise God for it. I exhort therefore (as Paul Col. 3, 14.) that aboue all things wee put on loue.

Tim.

Of what quality is that loue we are exhorted vnto?* 1.62

Silas.

Such loue as is without dissimulation, that is, it must bee true, sincere, from the heart, without fraude,

guile, deceite, false shewes or wrinkles.

Tim.

How may a Christian iudge of himselfe, that he hath this vndissembled and vpright loue?

Silas.

There be three rules by which it may be discer∣ned* 1.63 to be voide of hypocrisie. First, when one doth hear∣tily loue God, and that which is pleasing to him. A good rule: for then wee cannot choose but in our loue to our neighbour to be sincere, because sincerity and truth is a thing highly pleasing to God. The second rule, when we are ready to do towardes our neighbour, as wee our selues would bee dealt withall by others. This rule is commended in Math. 7, 12. for no man will dissemble or deale falsely with himselfe. The third rule is, not to loue in word and tongue onely, but in truth and indeede, 1. Iohn 3, 18. not as they are spoken of, in Iames 2, 15, 16. but as God loued mankinde, to whom he promised his Sonne by word, and afterwarde sent him at the sulnesse of time, Gal. 4, 4. or as Christ, who shewed his loue not onely by kinde speeches, but by giuing his life, 1 Iohn 3, 16. so our loue must bee expressed in actions, and then it is sound and vndissembled. Lip loue, is lying loue.

Tim.

To what profit may we turne this doctrine?

Silas.

It serues for iust and due reproofe of all such as make shew of loue and mean it not: such as giue sugred for words to hide the gaule of the heart, and the bitter∣nesse of the hand, speaking faire when they meane foule, as Caine did speake to Abell, Ioab to Abner and Amaza, and Iudas to Christ. These had honie in their lippes, and swords in their hearts. Secondly, such as shew loue out of seruile base feare and dread, as Malefactors and Of∣fenders do to seuere Magistrates, bad seruants to their vncourteous Maisters, and the poore to the mighty whō they could wish in their graues, yet by speeches and ge∣stures, pretend much reuerence and loue. Thirdly, such as loue others for profit. which they hope to suck out of them; so long they make much of them, giue kind words as Felix did, Acts 4. At a word, all such are heere condem∣ned,

as do not loue their neighbors out of a pure heart, the seate of loue, vnfaigned Faith the cause of loue, a good conscience the companion of loue, 1 Tim. 1, 5. Se∣condly, beside reprehension, heere is exhortation to all to striue for vnfaigned loue in all their dealinges with men by word or deed, to declare the truth of their loue, secming to be in kindnesse what indeed they be, and be∣ing what they seeme: for God hateth hypocrisie, it is o∣dious in his sight, and vnto all good men. Also dissimu∣lation, as it is contrary vnto the nature of God: so it is hurtfull to our neighbor: it makes vs like a broken bow, whereof the shiuers are ready to run into his hand which leanes vpon it, or a broken staffe which fayleth him that trusteth thereunto, or vnto a loose tooth; for so is a false friend.

Tim.

What is meant by the next precept of (abhorring euill, and cleauing to that which is good?)

Silas.

It may be generally expounded of the nature of* 1.64 true and perpetuall repentaunce, taking euill for filthi∣nesse of sin, and good for holinesse and goodnesse: and then the meaning is, that vnto true repentance, is requi∣red not onely to flye sinne, and to loue righteousnesse, but to loath and detest sinne, and haue in abhomination whatsoeuer is euill in his eyes: also not coldly to aproue good things commanded of God, but feruently to em∣brace them, striuing to be glued to them, to becom one as it were with that which is good, which is meant (by cleauing to it.) Heereof we haue Dauid an example. Psal. 139, 22. but more especially it may be restrained vnto loue, whereof we spake in the former Aphorisme: and then by good and euill, vnderstand not only that which is honest and dishonest, but that also which is profitable and hurtfull, & by abhorring and cleauing is meant ex∣treame hatred, and singular desire.

Tim.

What lesson from the words thus interpreted?

Silas.

First, that our loue to our neighbour, must not hinder vs from abhorring that which is euill and sinfull

in him, though he bee neuer so deare a friend: nor from liking & eagerly embracing that good and vertue which is in him, be he neuer such an enemy vnto vs. As the loue of mens persons must not make vs loue their faults, or flatter them, or winke at them, or defend them: so the hatred of mens vices must nor drawe vs from the desire and earnest delight in that which is good in anie man. Furthermore, it is the property of true loue to be excee∣ding loath to iniure or hurt ouer neighbour, or suffer him to bee hurt in any thing which is precious vnto him; as his name, person, goodes, wife, saluation, &c. but rather verie earnestly to studie how to pleasure and helpe him in all and euerie one of these: to thinke, and speake, and do him good, being so bent vnto the profit of our Neighbour, as to our owne welfare, according to the saying of our Sauiour Christ, Loue thy neighbour as thy selfe.

Tim.

In the next short sentence, what is meant by (affecti∣ons, and by brotherly loue?)

Silas.

The first worde signifies such naturall affections and tender loue, as is in parents towardes theyr Chil∣dren,* 1.65 whereof see Iacobs example, Genes. 37, 35. and* 1.66 Mary, Luke 2. and the latter worde implyeth such loue as is betweene Brethren borne of one and the same Pa∣rents, whereof Ioseph is a President vnto vs. Moses and Paules loue vnto their Kinsmen, was vehement, Ex∣odus. 32, 32. Romanes 9. 1. Christians are Bretheren by profession.

Tim.

What learne we from hence?

Silas.

That their loue amongst themselues one to∣wardes another, must not bee common and ordinarie, but singular and verie great, like vnto that which Pa∣rents doe beare to the children of their wombe, and wherewith Brothers affect one another: and no man∣uaile, seeing our loue must extend euen vnto the spen∣ding of life, and not of our substance onely for our Bre∣threns

sake, Rom. 16, 4. 1. Iohn 3, 16. see like precepts, 1. Thessa. 4, 9. Hebrewes 13, 1. 1. Peter 1, 22. 2. Peter 1, 7.

Tim.

Are Papists which professe and beleeue the doc∣trinc of the councell of Trent, our brethren? and be all our bre∣thren to be loued alike, with the same degree of loue?

Silas.

Such Papists be not our brethren (namely if they* 1.67 bee learned and haue knowledge,) for they doe not pro∣fesse the same doctrine, nor the same religion with vs, (which is the band of brotherhood) but raze the foun∣dation of faith and works. Secondly, they haue not the same Sauiour, but a disguised one, such a one as shall saue* 1.68 them by their owne merites, at least in part.

Thirdly, they haue the great whore mentioned, Reuel. 17. and 18. for their mother, and we haue the chaste spouse of Christ to our mother. Fourthly, they haue no true sa∣craments* 1.69 but bastard ones; for the Lords supper is al cor∣rupted and depraued with their inuentions, they turne the Communion into a priuate supper, and they ouerturne the doctrine which baptisme should seale. Fiftly, they con∣fidently holde, and pronounce peremptorily all vs to bee in the estate of damnation, iudging (though falsely and rashly) vs to be Heretickes, Schismatickes, &c. So wee ought to deeme of them which liue and dye in the papacy: how can we be brethren, which be so miserably diuided? Now towards such as be our brethren (by ioynt confessi∣on of the same holy faith) wee are commanded to loue all these with the same kinde of loue that is sincere and great, but not in the same measure: for as any of the brethren be more 〈◊〉〈◊〉 linkt vnto vs by bandes of nation, or nature, or of affinity, or be more plentifully endowed with grace, so we are to declare the force, and bring foorth the fruites of our loue, rather towards them then others, howbeit we are to loue all which are of our Christian religion, with a brotherly loue, according to those many and plaine ex∣hortations of the word before set downe.

Tim.

Now for the last precept, what doth [honour] signifie?

and what is it to goe one before another in giuing of honour?

Silas.

Honour signifies a good opinion conceiued of o∣thers,* 1.70 and outwardly testified by wordes, gestures, deeds,* 1.71 &c. The grounds or begetter of this opinion bee these 4. First, authority, publike in Magistrates or Ministers, pri∣uate in parents or Maisters. Secondly, dignity, or any thing wherin another excelleth, as to be a creature, a man, a Christian, a childe of God, a member of Christ, &c. and to each of these there belongeth honour and cerraine re∣uerence. Thirdly, guifts outward of the body, or inward of the minde, eyther naturall, ciuill, morall; or spirituall, and theologicall, as faith, hope, loue, repentance, &c. Fourthly, merites, when any deserue well, of Schooles, or Church, or Common-wealth, by publike benefits, as that Centurion did, Luke 8, 4. These be the causes of a good opinion: many be the signes of it, to shew it by, a∣mongst which vailing the Bonnets, bowing the knee, slā∣ding before them, rising vp, relecuing them, Mat. 15, 6, 7. It is first to haue a lowly opinion of out selnes. Secondly,* 1.72 to thinke better of others, then of our selues. Then we go before others in giuing honour, when inferiors do both in heart and action begin first to honour and salute their superiors: when equais striue whoc shall preuent and be∣gin, 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 pre∣uent 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 tribula∣tion, 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. Al∣so such shall heare at the last day, Take that slothfull ser∣uant, 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 a∣uoide his iudgements. Example of this readinesse in bu∣sinesse, 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* 1.73 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 con∣trary to the former, and inioyneth not readines alone,* 1.74 but earnestnesse too, both in Religion to God, and cha∣ritye to man: and withall it teacheth whence this ear∣nestnesse 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 feruen∣cy, 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 ge∣nerally 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 Apho∣risme, or short sentence and proposition?

Silas.

Some reade it thus, seruing the time, and then the meaning is either to watch opportunities or occasi∣of 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 rea∣ding (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* 1.75 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 vn∣der 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,* 1.76 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 perseue∣rance. 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 cer∣tainely 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 vp∣on them, and waxe more greeuous, then to hope must be ioyned patience, which enableth to endure with sub∣mission vnto, and wayting vpon the pleasure of God, as we are admonished in many places, Math. 24, 13. Rom. 5, 4. Heb. 10, 36. 2 Pet. 2, 9. To hope and patience must be ioyned prayer, which is a notable armour and Weapon against troubles, because it gets wisedome how to carry

our selues in afflictions; and diuine helpe how to come out of it, that we may ouercom, Iam. 1, 5. Ps. 50, 15. Our prayers may thē be said to be continual, eyther when we cal vpon God by offered occasions, & necessities bodily* 1.77 or spirituall; or when by no meanes wee intermit the set hours or times of prayer; or else when we are instant in praier, asking earnestly, Ia. 5. or tho we be not heard pre∣sently, when we continue to ask without ceasing, Lu. 18. or els we may vnderstand this not of mouing of the lips, but the desires of the heart, which when they are conti∣nuall, our prayers bee continuall, for a continuall desire, is a continuall prayer; God will heare the desires of them that feare him, Psal. 145. It was an heresie condemned in Eutiches and the Masstlians, that thought Christians ought all their life long to doe nothing else but pray: a∣busing this and the like Texts to this end. Whereas be∣sides Prayer, the workes of our generall and particular vocation are to bee followed, yea in Gods seruice there is preaching, & Sacraments must haue time allowed. It is a greeuous sinne in many Christians at this day, which contenting themselues with publicke prayer (which is a good thing) neglect set Prayers in their families, or fore∣slow the iust occasions to turne vnto God by prayer, or in their prayers do behaue themselues coldly or careles∣ly: such as these, they both fall into many euils, and are left in their euils without comfort, because they seek not vnto God feruently for his ayde and protection. Finally, remember vnto all these precepts, and to the rest follo∣wing, to knit these first words of this Chapter [I beseech you] at a generall and most forcible motiue, to stir vs vp to practise them, as we would not cast from vs, and make our selues vnworthy of the mercies of God, whereunto not all the world is to be compared, no not to the least of his speciall and sauing mercies in Christ.

DIAL. VIII.

Verses 13, 14, 15. Distributing or communicating vnto the necessities of the Saints〈◊〉〈◊〉 giuing your selues vnto hospitali∣ty. Blesse them which persecute you, Blesse I say; and curse not:

Reioyce with them that reioyce, and weepe with them that weepe.

Tim.

VVHat is requirtd by the first of these precepts?

Silas.

Liberality or mercy to the poore, that we be ready to giue them almes acording to their need. The word translated [necessities,] signifies [vses] to teach vs, that as wee may not minister to the delicates of the poore, so we may not stay til extreame necessity vrgeth them vnto this duty of mercy in giuing. There be manie exhortations in the Scripture, vppon sundry and great Reasons, as Heb. 13. 16. where it is called a Sacrifice, and God is saide to be well pleased with it. In Phil. 4, 18. it is called an Odour of sweete smell, a Sacrifice acceptable to God. And Actes 20, 35. it is saide, that it is a more blessed thing to giue then to receiue: and Luke 16, 9. we are charged to make friendes of vnrighteous Mammon, by giuing to the poore, that they may receiue vs into c∣uerlasting habitation: and 1 Tim. 6, 18, 19. of distributing to the poore Paul saith, it is the laying of a good foun∣dation against the time to come.

Againe, Christians bee stewardes, and it is required, that stewards be faithfull, to dispose their goods to the minde of their Maister, and his mind is, that such as haue much, should giue to such as haue little; and that the a∣bundance of some, should supply the wants of others. 2. Cor. 8, 13, 14. Further, by being mercifull to the poore, we are like our heauenly Father, which is mercifull and giues liberally, Math. 5, 45. also we expresse loue & kind∣nesse to Christ, by doing good to his members, Mat. 25, 35. 36, 37. We witnesse to our selues and others the truth of our faith, which works by loue, Gal. 5, 6. and comforts the heart of our Brethren, Phile. 7. and brings glorie to God and our profession. Besides al these forenamed rea∣sons, ther be three reasons more in our text, to perswade vnto this duty, as the loue of Saints, because poore chri∣stians are [Saints] purged by the blood, and sanctifyed by the Spirit of Christ.

Secondly, the compassion of their necessities and wants which we are bound to pitty. Thirdly, liberality in com∣municating. By which word of communicating, we are put in mind, in that the Apostle saith rather communica∣ting then giuing; that the poore haue an interest in the goods of the rich, as touching the vse by vertue of Gods commandement: and that the rich ought to communi∣cate with them in affections and simpathy, by releeuing them, as if they felt their wants, and suffered with them, Heb. 13, 3. And lastly, that betweene rich and poore, there is a kinde of spirituall trafficke and merchandize, the rich communicating temporall things in making the poore partakers of their substaunce, and the poore spiri∣tuall, in making the rich partakers of their prayers. The examples of such men as haue perfourmed this duty, is first Dorcas, Acts 9, 39. making coats to giue to the pore: the brethren of Antioch sending relief to the pore Saints at Ierusalem, whom also the Church of Macedonia did re∣leeue euen beyond their power, 2 Cor. 9, 2, 3. Now as for the maner how beneficence is to be performed 2 Cor. 8, & 9. chap. not grudgingly, or of necessity, or sparingly, not of compulsion, but out of a Christian compassion, of a ready mind with cheerefulnes, for the loue and sake of Christ, and as to him; for God loues a chearful giuer. For the quantity, it must be much where much is, 2 Cor. 9, 8, 11. 1 Tim. 6, 18. no certaine stint or rate, but according to thy ability, and thy neighbors necessity.

Tim.

What are the vices contrary to this duty.?

Silas.

They be couetousnes & prodigality; for by ex∣cesse in apparrel, eating & drinking, Christians are made both vnable and vnwilling to doe this dutie, as they might and ought, if they were temperate, and kept a seemelie moderation and measure in the vse of Gods blessings bestowed on vs: and couetousnes doth quite choake the affection of liberality, it hardens the heart of the rich against the poore, and binds vp their hands, so as nothing comes from thē, vnles it be wrung out by great

entreaty, or by authority, as seises. Lastly, in giuing, chri∣stians are to beware both of opinion of merite, which poysoneth Popish liberality, and of vaineglorie, which spoiles the bounty of many Protestants giuing, to bee seene and talked of.

Tim.

What is the next duty heere exhorted to?

Silas.

After beneficence, Paul exhorts vnto hospitali∣ty,* 1.78 by being ready to entertain strangers and exiles, such as were driuen from home for the Gospel; where of great store were in the primitiue Church, when both Apostles and other Christians were forced to trauel from Coun∣try to Country for their safety, through the heat of per∣secutions, See Heb. 13, 2. Note in our Text, that he saith not imbrace, but be giuen: which signifies to pursue and follow it with eagernesse and earnestnesse, as if it were not enough to inuite strangers, and to receiue them, but that we ought also to entreat and vrge them to come to vs; after the example of Lydia, Acts 16, 15. and of Abra∣ham, Gen. 18. and of Lot, Gen. 19. which while they re∣ceiued strangers, vnawares entertained Angels, Heb. 13, 2. See Deut. 10, 18, 19. God loueth strangers, and your selues were strangers, therefore be kinde and beneficiall to them.

Tim.

What is the meaning of the next precept?

Silas.

As before Paul taught what our behauiour should be towards friends, and the houshold of Faith, so* 1.79 he now teacheth duty towards them which are without, which are enemies, whom he willeth vs to [blesse,] that is, both to wish well vnto them, and to speake well of them (as farre as we may with matter of trueth;) both to pray for, and to praise them according to their worthi∣nesse, yea and to do good vnto them also, if they neede it. In that Paul repeateth the word [Blesse] twice, & then sets it foorth by the contrary word [Curse] hee puts vs in minde both how hard a worke this is, being a worke of the Spirit, and not of the flesh, as being contrarie to our corrupt nature. Also, that we should not do it by fittes,

but be constant in blessing. Paul borroweth this pre∣cept from the words of Christ, Math. 5, 24. Wee haue Christ himselfe a patterne of it, Esay 53, 12. and Steuen, Acts 7, 6. and 1 Pet 2, 22. all Christians are called to imi∣tate the example of Christes patience towards their ene∣mies.

The practise of this duty, is the verie touchstone & triall of all Christian charity. For to speake well, and do well vnto such as loue vs, is no singular matter: it is com∣mon to Gods children with Publicans and sinners; but to loue & blesse an enemy, is the peculiar worke of a godly* 1.80 person: see Mat. 5, 43, 46. Luke 6, 27, 35. This forbidding to curse, must be meant of priuate enemies. Againe, from this precept wee may learne, that Gods children must make account, that there will neuer want wicked men to persecute them both with their tongues by raylings, slanderings, and calumnies; and with their swordes or hand, by losse of goods, imprisonment, death, &c. and that for trueth and righteousnesse sake. Heere of Christ forewarned his Disciples, Math. 5, 10. The best remedie we haue in such cases, to breake the malice and crueltie of wicked men, is by patience and wel-doings, 1 Pet. 4, 19.

Tim.

What is required more in the next precept?

Silas.

Mutuall affection betweene Christians in both* 1.81 estates, aduersity and prosperity, to reioyce together in the one, and to mourne together in the other. And it is to be noted, that this precept reacheth more vnto spiri∣tuall, then vnto temporall cases; for we are bound more to lament the spirituall decayes of our brethren, then for their worldly losses: and also more bound to reioyce for their graces, then the riches of our Brethren. The Reason of this Sympathie, is that which is rendred of the Apo∣stle, 1 Cor. 12, 26. because wee are members one of ano∣ther; and if one member suffer, all ought to suffer with them; and if one reioyce, all to reioyce with them: so it must be amongst Christians. Examples heereof we haue

in the kinsfolkes of Elizabeth, Luke 1, 58. and in Paul, Phil. 1, 3. Colossians 1. 1. Thes. 1. 2. Iohn 1, 2. Romanes 16, 19.

Tim.

What vse of this point?

Silas.

It serues to reproue such enuious persons which fret and repine at the good and happy estate of their bre∣thren, as Caine enuied Abell, Saul Dauid, and the Phari∣sies Christ; and the malicious also, who in stead of mour∣ning together for the losses of others, are well pleased and make themselues merry and sportfull with the miseries of their neighbours; this is a wickednesse against which Iob doth protest, Chap. 31, verse 29. and for the which God threatneth the Edomites in Obadiah, verse 12, 13. It is the part of all Christians to be vnlike vnto both these, and by simpathy and fellow-feeling of other mens both ioyes and sorrowes, to expresse our owne loue to our brethren, and to shew that wee are voide of enuy, and to enlarge their loue againe towards vs, when they shall see vs ready to communicate with them, both in their gladnesse and hea∣uinesse: and finally somewhat to ease and lessen the grieses and afflictions of our neighbours, by helping thē to beare the borthen in a common affection. But heere is to be ob∣serued, that if in the sorrow of our neighbour there be ey∣ther an error, mourning when they ought to reioyce, or being glad when they ought to mourne, or an excesse in eyther of these, that then our duty is to correct them by admonition and not to communicate with them in such vnruly affections. Also heere is the effect put for the cause, weeping outwardly for lamenting inwardly; yet teares would bee shed and poured out in any great calamities of our brethren, after the example of Christ weeping ouer Ie∣rusalem, and Paul for carnall and worldly Gospellers, Philppians 3. 18.

DIAL. IX.

Verses 16, 17. Be like affectioned one towards another. Be not high minded, but make your selues equall to them of the lower sort. Be not wise in your selues, recompence no man

euill for euill, procure things honest in the sight of all men.

Tim.

VVHat doth the first of these sixe precepts cō∣taine?

Silas.

An exhortation vnto concorde, which hath in it these two branches: First, consent of minde in matters of faith, to thinke the same thinges in respect of doctrine. Secondly, the knitting of the heart and affections in the actions and counsels of life. Thus the Apostle Phil. 2. 2. hauing generally exhorted to concorde by the same phrase vsed heere in the text, (hee yee like minded) doth presently subdiuide it into coniunction of loue and affections, and a∣greement in minde or iudgement. An example of this* 1.82 concorde we haue in Acts 4, 32. a contrary example of cō∣tention in 1. Cor. 1, 11, 12, There is nothing so much an enemy to loue, to destroy it as diuision of mindes, about things to be beleeued, and of affections about things to be done; for there is nothing so able to vphold and conti∣nue loue, as to imbrace a mutuall consent in faith and ac∣tions. But because there will still bee imperfections in the best men this way, as appeareth by Acts 15, 39, therefore wee must striue the more to obey this precept, which en∣ioy nesynity, forbearing one another, and forgiuing one another, as Col. 3, 13. and doing according to that which is written Phil. 3, 15, 16. Let vs minde the same things.

Tim.

What is the next precept, and how doe they cohere and agree with the former?

Silas.

In the next three precepts two hinderances of mutuall concorde are remoued, and one furtherance ther∣vnto is commended. The first hinderance is pride, that is to say, when in disdaine of others, whom we doe not take to be so good as our selues, wee haue too lofty a con∣ceite of our owne guifts and sufficiency; and out of a haughtinesse of minde, do aspire to higher place and mat∣ters, then wee are made or 〈◊〉〈◊〉 for: this is to bee high minded, euen to beare a Iosty heart, and to aspire in our mindes to high things which bee aboue our capacity and calling.

Hence is pride in Latine, called Superbia, euen as one would say Superire alies, and in Greek hypsilophronia, that is, Iosty mindednesse, when men looke on high matters out of a great conceite of their owne strength, with de∣spising of others. Of this disease was Absolon sick, when he ambitiously aspired to his Fathers kingdome: and the Pharisie in the Gospell, Luke 18. when out of too great opinion of his owne merits, he disdained the poor Pub∣lican: yea, the two Apostles of our Sauiour, Iames and Iohn, were somewhat infected with this disease, when they stroue to bee greater then their fellow Apostles. There were sundry such high-minded persons, both in the Church of 〈◊〉〈◊〉, and of the Romanes, who were too much lifted vp with a conceite of their owne Lear∣ning, and of the magnificence of their Cittie, being the Lady and Mistris of the whole worlde, and seate of the Empire.

Hence it is, that the Apostle so much beateth downe pride, both heere and in the third verse of this Chapter, and in the eleaueuth Chapter, verses 18, 20. For he saw the beleeuing Romanes, to bee lifted vp against the de∣iected Iewes, whence much dissention followed; and therefore desires them not to be highminded: but were Paule aliue now, to see the pride of Rome in Popes and Prelates, both spiritual and bodily pride, oh how would he thunder against it?

Tim.

What is the other lette that hinders concorde amongst Christians?

Silas.

Arrogancy, to be wise in our selues, that is, to haue an ouerweening conceit of a mans owne wisedom:* 1.83 this is the very roore and first cause of pride, and bring∣eth 〈◊◊〉〈◊◊〉 effects: as first, it causeth men to set at nought the counsels of others, and to thinke them sufficient for themselues: whereas God hath compassed vs with many imperfections, that wee might one haue neede of another, as it is in the members of one naturall body. No man seeth all: and as our English Proueibe is,

Two eyes see better then one. Experience also teacheth vs, that the simple may giue counsell to the wisest, as Iethro did to Moses, Deut. 18. Abigail did to Dauid, 1 Sam. 25, 25. and thus hath God ordained it for the best preserua∣tion of loue and concord, as also to nourish humility and to kill pride.

Secondly, such as bee wise in themselues, turne their wisedome altogether to their owne profit, and not vnto the good of others, contrary to that of the Apostle, Cba∣rity seeketh not her owne things, 1 Cor. 13, 5. Thirdly, such regard not the will and pleasure of GOD, which is true wisedome indeede, contenting themselues with worldlie wisedome, which is foolishnesse with God, 1 Cor. 3, 19. Such men as they, do not consult with God in his worde, so they do not ascribe the praise of their wisedom to God, the author of their wisedome, but to their owne wit and industry.

Lastly, this arrogancy and outreaching opinion of our owne wisedome, is by long experience proued to bee the mother of error of all sorts, whether in doctrine, or wor∣ship, or common conuersation: for on the one side, the cause why men giue ouer themselues to grosse sinnes in their liues and actions, is this, that in arrogancie of spirite, they hold scorne to be taught and admonished of others: they know as much as any man can tell them, and let men meddle with themselues. Such as these, God deliuers ouer to a reprobate minde, and to great euils, as is plain in the example of Cain and 〈◊〉〈◊〉. So on the other side, whence commeth it, that diuers men haue deuised newe opinions in Doctrines, and new worship in practise of religion, but for that not resting in the plaine and simple truth of Scrip∣ture, they take themselues to see more then other men, yea to be wiser then God himselfe, see 1 Tim. 6, 3, 4. Vainglory or 〈◊〉〈◊〉 lucre 〈◊〉〈◊〉 heresies, Augustine. Hence do arise rents and diuisions in Gods Church, betweene Teacher & Tea∣cher, Pastor and Flocke, to the great disturbance of peace and concord.

Tim.

What thing is that which is such a furtherance vnto concord?

Silas.

Humility, when we condescend to men of lowe estate, or submit our selues to the lowly or humble. These words, if we vnderstand them of the persons which bee lowly and humbled, then the meaning is, that wee must apply our selues to persons of lowe degree, descending to their basenesse, as if we were base with them; not de∣spising their company, but liuing humbly with those that are humble, consenting with them, louing them, & imitating their humblenesse: but if we referre [lowlie] vnto things, rather then vnto persons (as the opposition betweene high and lowe thinges will beare this sence,) then the meaning is, that we must not refuse the meanest and basest seruice to do good vnto others, after the ex∣ample of Iesus, who washt his Apostles feete, Iohn 13. But the best way is, vnder this worde, to comprehend both things and persons, that for charity and concorde sake, we should embrace humble persons, & base things, out of a lowly minde, in imitation of our Saulour, who conuersed with Publicans and sinners, Luke 15. See Phil. 2. 5, 6, 7, 8, &c. and abased himselfe vnto most shameful things out of loue to vs, Phil. 2, 7, 8.

Tim.

Proceed to the next precept, and tell vs what is meant by recompensing euill for euill?

Silas.

By euils heere are meant wrongs and iniuries, which we are commanded to suffer patiently; and not to requite thē. It is like that precept of Christ, Mat. 5, 39. It is a corruption of our nature, that we are prone to re∣turne wrong for wrong, one ill turne for another, and men thinke they haue a goodly pretence for it, because others began with them, and prouoked them: but the truth is, that whereas it is no small sinne, to infer and do hurt to another, in his person, name, or goods, by word or deede, secretly or openly; for such doe offend first a∣gainst God, forbidding wrong doing Secondly, against charity, which doth no euil to her neighbor, 1 Cor. 13, 5.

Thirdly, against Iustice, which measures right to euerie man, and condemnes all iniuries: yet to referre and re∣quite one euill with another, is a farre greater sinne, not onely because they do adde sinne to sinne, but for that a man may do a hurt suddenly and vnaduisedly, not per∣ceiuing that he doth euill, but offending through igno∣rance or ouersight; whereas they that recompence euill for euill, doe it purposely, maliciously, and wittingly, knowing that they do euil, and yet wil do it: cōtrariwise they that patiently and meekely suffer iniuries, as they keepe themselues pure from sinne, so they declare them∣selues to be led by the Spirit of God (which is the Spirit of meekenesse) and to beare the Image of Christ, who when he was reuiled, reuiled not againe; and when hee suffered, threatned not 1 Pet. 2, 23. Heere it must be ob∣serued, that this precept of retaliation reacheth not to the Magistrate, whose office it is to render euil for euill, tooth for tooth, eye for eye, bloud for bloud: see Rom: 13. to render euill to an euill doer, is a worke of iustice, and therefore good. It checketh onely priuare iniuries betweene a man and his neighbor, in such wee may not carry a minde desirous of reuenge, but bee willing to beare.

Moreouer if it be euill to recompence euill for euill, it is far worse to recompence euill for good. This is not onely an humane error, but a diabolicall naughtinesse & the very height of all vnthankfulnesse, to deale vnkindly with such as haue vsed vs kindely: the iust GOD hath threatned that euill shall neuer depart from the house of such as so do: let the Iews be an instance for proof here∣of, for the wrath and vengeance of God lies heauy vpon that nation vntill this day; because vnto the Prophets, vnto Christ, vnto the Apostles, which did good to them by instructing them, & calling them vnto the kingdome of God, they wretchedly recompenced much euill, bea∣ting some, reuiling some, and killing others. Lastly, note that euil must be requited to no man; neither to a frend

and a Christian, for he is our brother; nor yet to an ene∣my or Infidell, for he is a man as we are, made after Gods owne image.

Tim.

Come now to the next Aphorisme, and tell vs the summe of it?

Silas.

The summe is, that we ought to imbrace innocen∣cy* 1.84 of life, euen in the sight of men, that euill men may haue no cause to reproach vs as euill dooers, 2. Pet. 2, 12. and good men may be edified by our example, 1. Cor. 10, 33. and be moued to glorifie God, Mathew 5. 16. 1. Peter 2, 12.

Tim.

What is meant by [bonest things?]

Silas.

Iust and holy things whereby the praise of God is aduanced, and the saluation of our neighbour furthered. Secondly, such things as cannot bee done without offence though they be lawfull, 1. Corinth. 10. 23. When he saith these things must be (proued) hee thereby sheweth very manifestly, that these things are not to bee done carelesly and at all aduenture, but with great diligence and proui∣dence or forecast: so the word in the originall importeth, as if in our mindes and thoughts wee should study before hand, and prouide that nothing be done but what may be approued of God & al good men: & it is to be noted that these tearmes (before all men) may eyther be opposed vn∣to God, as if it were saide: Be very carefull that the things ye doe be honest and good, both in the sight of God and men. This opposition is expressed in 2. Cor. 8, 2. or else al∣so the antithesis is betweene man and man; as who should say, Both to this man and that man, to the Iew and to the Grecian, to one as well as another, friend or stranger, car∣ry your selues honestly, whether they bee pleased or not pleased, yet let all that is done before them bee honest. Heereby bee reprooued such who procure things honest, onely before men, neglecting God, as hypocrites whoe looke alone to their reputation among men, Mat. 6, 1. Se∣condly, they which doe honest things before God, but are rechlesse in giuing satisfaction to men, or if they iusti∣fie

their doings to some men, it is with contempt of others. Lastly, they which exercise honesty neyther before God nor men, but are without reucrence of God, or care of men, like the Iudge in Luke 18, 3. Many such leud and no∣torious euill liueis there be, which haue shaken out of their hearts the feare of God, and the shame of the worlde, the loue of heauen, and the dread of hell; not caring what be thought or spoken of them in earth, or what euill happen to them from heauen; forlorne persons addicted to euill courses.

DIAL. X.

Verses 18, 19, 20, 21. If it be possible, in asmuch as in you is, haue peace with all men. Dearely beloued auenge not your selues, but giue place vnto wrath; for it is written, ven∣geance is mine, I will repay saith the Lord: Therefore if thine 〈◊〉〈◊〉 hunger, &c.

Tim.

VVHat vertues dooth these last verses of this Chapter exhort vs vnto?

Silas.

Vnto these two: the first is peaceablenesse, or loue and care of a peaceable life. The second is meeke∣nesse, in forbearing reuenge, vpon this reason that Gods office is to take vengeance: which is confirmed by autho∣rity of Scripture, verse 19 20, 21. and set forth by the con∣trary of doing good for euill, in stead of taking reuenge. This is amplyfied by the euent, (so thou shalt heap coales) all is shut vp with this worthy Alphorisme, (bee not ouer∣come with euill, but ouer come euill with goodnesse.)

Tim.

How doth this precept of imbracing peace differ from that which enioyneth concord of minde, verse 16, and why are we to follow peace, and towards whom? and with what conditi∣ons?

Silas.

In the 16. verse, inward concord amongst Chri∣stian brethren was commended (as a thing simply necessa∣ry,) now the study of retaining peace with strangers from the faith, and infidels or heretickes (as well as Christians) is required, as this clause sheweth (with all men.) First, be∣cause* 1.85 God commanded it to be so. Secondly, he deligh∣teth

in peace, thence he is called the God of peace, Rom. 16. Thirdly, he hath pronounced them blessed, that keep and make peace, Mat. 5. Fourthly, many and sweete are the benefits of peace, but bitter and sundry are the fruites of contention, vexation of minde, waste of substance, &c. We are to follow this peace vpon two conditions, where∣in this precept differeth from the next before it, for wee must absolutely at all times, before all men prouide for things honest; but peace cannot be had but with certaine men, therefore he addeth conditions to limit and restraine this exhortation.

Tim.

What be those conditions, and what is the meaning of them?

Silas.

These conditions are not all one (as some thinke) but diuers: the former (if it bee possible) she weth that in some cases and with some men peace cannot be had, name ly when question is of religion, that God is to be offended by partaking with Idolators or heretickes, or when by our silence the truth is to bee betrayed, and our neighbours saluation hindered. In these cases with good conscience peace cannot possibly be retained; we cannot haue socie∣ty with men in euill things and wickednesse, for our duty is to resist and oppugne such things according to our vo∣cation, guifts and meanes, though peace bee broken: a godly dissention is better then a wicked peace; peace must be followed with holinesse, Heb. 12, 14. We ought so to haue peace with men, as we doe not make war with God. Hence Apostles and Apostlo like men haue chosen to con∣tend by writing and preaching against errors & superstiti∣ons (see Paul to the Galathians, Augustine against the Ma∣nichees and Donatists,) rather then by holding their peace, to forsake Gods truth and the edification of the Church. The other condition is (so much as lies in vs) which is put in, in respect of such contentious quarrelsome persons, as 〈◊〉〈◊〉 one what he can to appease and please them, they will haue no peace, beeing like those of whom Dauid in the Psalmes complaineth, that made them ready to battaile

when he spake to them of peace, Psal. 120. Towards these we shall doe our duty when wee are in our selues peacea∣bly disposed, neyther giuing them, nor hastily taking from them occasion of dissention, but by all meanes prouoking them to quietnesse, that there bee no fault in vs. Finally, bearing good will to their persons when we are driuen to hate and rebuke their vices, praying earnestly for their conuersion: this is all that lyeth in vs to doe.

Tim.

Where unto tendeth the next precept?

Silas.

To perswade vnto meekenesse and moderation of anger toward such as offer wrong vnto vs; albeit the Apostle had forbad vs before, not to recompence euill for euill, yet knowing the pronnesse of our corrupt nature to take reuenge for iniuries done, vnder pretext that we may be dastards and cowards: and to shew how hard and ex∣cellent a thing it is, meekely to suffer: therefore in other words he repeateth againe his exhortation, saying [auenge not your selues] which is set forth heere by the contrary du∣ty (giue place vnto wrath:) this is by some and may be vn∣derstood of the wrath of our enemy, whereunto if men giue way, they doe oftentimes purchase peace, their wrath being mollified by patience. For as thunderings makes a great noyse, and breakes downe strong things when they hit vpon things that resist them, as Okes, &c. so do guns also ouerthrow wals and towers: but meeting with things soft and yeelding, they doe very easily penetrate and pierce through; they loose their strength and doe no harme. Likewise, the wrath of men is much asswaged, and some∣times quenched by yeelding, and silence, or soft answeres, but it is made more hot by resisting. This sentence also may bee vnderstoode of our owne anger, which euery one is to bridle and to moderate. But Paul meaneth this especially of diuine anger and reuenge, which we must suf∣fer to shew it selfe foorth against our aduersaries, and not preuent it by our impatiency and fury. This to be the most naturall sence appeares by that which followes; for it is written (Vengeance is mine,) a text fetched out of Deut. 32. 35. where God threatens that in his due time he will take vengeance vpon wicked liuers.

Tim.

But how may we be assured that God will be auenged* 1.86 vpon them which hurt vs, and vpon what reasons are wee to leaue vengeance to him alone?

Silas.

First, because it is his office [Mine is vengeance,]* 1.87 now he will neglect nothing that pertaineth to him. Se∣condly, Gods children are deare vnto him, euen as the apple of his eye, so precious in his fight, that he will not forget their iniuries. Thirdly, there is no hurt done vnto any, but first there is iniury done to God by transgres∣sing his Law. In all wrongs to our neighbor, God is first wronged, which he must punish. Fourthly, GOD is the Iudge of the world, and it belongeth to him to do euery man right. Fiftly, he can be auenged without perturba∣tion or passion, and so cannot we. Moreouer, God will do it more sharply, and with more seuerity then we can do. Lastly, if we do it our selues, we do not onely spoile God of his right aud authority, (as if a subiect shoulde wrestthe sword out of his hand, and depriue our selues of his protection and defence;) but whereas in taking wrong we were meere sufferers of euill, in the auenging of wrong, we become the doers of euill, and sinners; & so liable to Gods auenging hand as well as our enimies. And lastly, we shew our selues vnlike to Christ, and like to Satan; therefore the onely way is to leaue & commit our enemies onely vnto GOD: not that we are to de∣sire his vengeance vpon our neighbors, or to take plea∣sure in it: but hauing prayed heartily for their conuersi∣on if they continue malicious, and hee punisheth them, we are to delight more in Gods Iustice, then in theyr paine.

Finally, this precept bindes priuate mens hands, and not Magistrates, whose duty it is to take vengeance. Ro.* 1.88 13, 2. not for himselfe, as this Text faith, but on the be∣halfe of God, whose Minister he is, and of his neighbour who is offended. Also, it is no breach of this precept in our extreamities, to flye to Magistrates for succour, so it be not with a reuenging minde to make him the instru∣ment

of our hatred, but with an honest purpose to pre∣serue our selues and others whom wee haue charge of* 1.89 from dangers.

Secondly, to haue the wrong dooer brideled and a∣mended by moderate corruption. Thirdly, to haue scan∣dall remoued from among Gods people. Fourthlie, to haue others feared from euill doing by example of their punishment. For these ends, it is as lawfull for vs to vse the Magistrate, as to vse the Sunne, or ayre, or any other creature or ordinance of God. Paul appealed to Caesar, and called for helpe against those which had vowed his death, Acts 23, 23, 24.

Tim.

What is meant by the next exhortation?

Silas.

By hunger and thirsting is meant necessities of all sorts, and by giuing bread and drink all duties of hu∣manity (by a Synecdoche) which for charity sake we are to performe euen to an enemy (after the example of the* 1.90 Samaritan) if he bee in want, and that by our kindnesse we do not maintaine him in his sinne, or against God & his King and countrey. This is the greatest triall of our Christian loue, Math. 5, 44. Luke 6, 35. By coales of fire, is meant diuine plagues and punishment which hang o∣uer the heads of such malicious men as will not bee con∣quered by our beneficence and wel∣dealing with them, (thus M. Beza, and most rightly.) And heere is shewed not the purpose of the doer, but the euent: that this is the best sence, appeares by comparing this place with Pro. 25, 22. whence it is taken, and by other places wher the same phrase is vsed in the Psal. 18, 13. and 120, 4. to note the kindling of Gods wrath and iudgements. [To be ouercome by euill] is to be impatient for wrong done to vs, and to study reuenge. To ouercome euill with goodnes, signifies to shew mercy and kindnesse where we receiue euill. This is a more noble victory to conquer our selues, then if we ouercame a Citty. Fortior est qui se quam qui fortissima vincit. Nobile vincendi genus est se vincere posse.

This is it which wee are mightily to striue vnto, as a

most excellent degree of perfection. Be perfect as your heauenly Father is perfect; for he is kinde vnto the vn∣kinde, and suffers his Sunne and raine to fall vppon the ground of good and bad. In these step pes of God, did walke Moses, Christ, Dauid, Paul, & Stephen, all dooing good against euill.

Notes

• * 1.1

  Properties of our Christian Sacrifice.
• * 1.2

  Manner.
• * 1.3

  Interpret.
• * 1.4

  Vse.
• * 1.5

  Vse.
• * 1.6

  Sacrifice two∣fold, proper and improper Of proper sa∣crifices, two ends and two kindes.
• * 1.7

  The impro∣per spirituall sacrifice here meant.
• * 1.8

  Reasons why Christian obe¦dience is cal¦led sacrifice.
• * 1.9

  Vse.
• * 1.10

  Properties of our Sacrifice.
• * 1.11

  See Psal. 136. whole.
• * 1.12

  Coherence.
• * 1.13

  Summe.
• * 1.14

  Interpretat.
• * 1.15

  Why naturall men be called the world.
• * 1.16

  Proofe by scripture.
• * 1.17

  Reasons.
• * 1.18

  Similitudes
• * 1.19

  Vse.
• * 1.20

  Such maisters such seruants Regis ad exem∣plum 〈◊〉〈◊〉 com∣ponitur 〈◊〉〈◊〉.
• * 1.21

  Doctrine.
• * 1.22

  Doctrine.
• * 1.23

  Authoritie.
• * 1.24

  Reason.
• * 1.25

  Vse.
• * 1.26

  Doctrine.
• * 1.27

  Reason.
• * 1.28

  Vse.
• * 1.29

  The minde is first to bee made good.
• * 1.30

  Interpretat.
• * 1.31

  Doctrine.
• * 1.32

  Reasons.
• * 1.33

  Summe.
• * 1.34

  Deus dixit, Gen. 1.
• * 1.35

  Double 〈◊〉〈◊〉. briety.
• * 1.36

  Coherence.
• * 1.37

  Similitude.
• * 1.38

  The Pope no head of the Church.
• * 1.39

  Christ gaue some Apostles some Pro∣phets, &c.
• * 1.40

  Ephes 4, 11. but he gaue no head.
• * 1.41

  Ephes. 4, 11.
• * 1.42

  Phil. 1. 1.
• * 1.43

  1 Tim. 3, 8.
• * 1.44

  Prophesy or Ministry.
• * 1.45

  So Origen and M. Peter Mar∣tyr take it ge∣nerally for Doctrine and exhortation: also 〈◊〉〈◊〉.
• * 1.46

  Prophesying subdiuided.
• * 1.47

  Thus Peter Martyr, Oleui∣an, and M.
• * 1.48

  Doctor Willet do distinguish them.
• * 1.49

  Differing guists verse 6.
• * 1.50

  Ministry sub∣diuided.
• * 1.51

  Acts 6, 3, 5.
• * 1.52

  Thus Martyr Olcuian, Orina∣us, and Parae∣us do iudge: Piscator also. Like to our Church-war∣dens and Side men.
• * 1.53

  Thus Faius, and Gualter, and Paraeus expound it.
• * 1.54

  Coherence.
• * 1.55

  Sixe proper∣ties & effects of charity.
• * 1.56

  Doubt.
• * 1.57

  Solution.
• * 1.58

  Note this.
• * 1.59

  Doctrine.
• * 1.60

  Reason.
• * 1.61

  Vse.
• * 1.62

  1. qualitie of loue.
• * 1.63

  Three Rules whereby to iudge sincere loue.
• * 1.64

  The 2. words in the origi∣nall, signify an hatred with vehemencie, and to be ioy∣ned vnto that which is good with a strong and indissolu∣ble bond, Pet. Martyr out of Chrysostoms.
• * 1.65

  Interpret.
• * 1.66

  Brethren, be∣cause they communicate in one & the same thing, then ore thoy loue one ano∣ther by good right, 〈◊〉〈◊〉.
• * 1.67

  The 〈◊〉〈◊〉 Church ney∣ther sound Church, nor sound mem∣ber Rainold.
• * 1.68

  The faith of 〈◊〉〈◊〉 now, 〈◊〉〈◊〉 of old: Rome is not euen.
• * 1.69

  The great Anti-christ no where but at Rome.
• * 1.70

  What honour is.
• * 1.71

  How ingen dered.
• * 1.72

  What it is to go before other in gi∣uing honour.
• * 1.73

  2. Extreames of diligence.
• * 1.74

  Feruencie or zeale.
• * 1.75

  So M Beza affirmeth
• * 1.76

  Hope patiēce Prayer.
• * 1.77

  How our praiers be conti∣nuall.
• * 1.78

  Hospitality.
• * 1.79

  Blesse, what it is.
• * 1.80

  Where were patience, or experience, or hope without these persecutions of wicked men? saith Chrystostome.
• * 1.81

  Mutuall affe∣ction.
• * 1.82

  What 〈◊〉〈◊〉 there is in conten∣tion about religion, on the examples of Iewes and 〈◊〉〈◊〉, of Arrians & Christians, of Papists and Hugonites, of Lutherans and Protes∣tants, of For∣malists and 〈◊〉〈◊〉 (as they be cal∣led) doe wit∣nesse.
• * 1.83

  Effect of Ar∣rogancy.
• * 1.84

  Innocency of manners.
• * 1.85

  Reasons of a peaceable life
• * 1.86

  Doubt.
• * 1.87

  Solution.
• * 1.88

  Magistrates be lawfull a∣uengers.
• * 1.89

  How we may vse Lawe and authority.
• * 1.90

  Augustine vn∣derstandes by coales of fire, the burning gripes of Re∣pentance, ma∣king anenimy relent, beeing mollified by benefits, as Ie∣rom saith. O∣thers, of bur∣ning charitie, & fire of loue as Martyr and Lyra. Others of both, as M. Caluin, &c.