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. XIII.

Of Magistracie.

DIAL. I.

Verse 1. Let euery soule be subiect to the higher powers, for there is no power but of God, and the powers that be, are ordai∣ned of God.

Timotheus.

VVHat is the Argument and subiect of this Chapter?

Silas.

Hauing in the former Chapter exhorted vs to many morall duties, hee now commendeth vs vnto politicall and ciuill subiection; and withall exhorteth vs vnto mutuall charity, and holinesse of conuersation, so as the parts of this Chapter are three. The first of obe∣dience to Magistrates, to the end of the seauenth verse. The second, of loue due to our Neighbour, to the elea∣uenth verse. The third of purity and sanctimony of life, to the end of the chapter.

Tim.

Shew vs now more distinctly the connexion of this Chapter with the former, and what reasons might mooue the Apostle to treate of duties to Magistrates?

Silas.

Paule hauing before forbidden to recom∣pence euill, and to avenge our selues, lest he might be

thought to take awaie all power from man to auenge our wronges, he now teacheth that Magistrates are set vp of God to be his ministers to take vengeance of euil dooers.

Secondlie hauing saide that we must doe good to such as hurt vs, he now very fitlie inferreth, that we ought much more to reuerence and obey Gouerners which are helpfull to mankinde. Now the reasons which mooued Paul to make a set treatise touching the honour due vnto Rulers are these: First, to stoppe the mouthes of such as af∣firme the Gospell of Christ, to be an enemy to authority against Kings and Princes, for thus the Christians were accused in the Apostles time. Secondly, in respect of the Iewes who being borne of Abraham, free borne and Gods peculiar people, did seeke to shake off the yoke of the Ro∣manes, who were now become their Lords. Thirdly, be∣cause it might bee iudged farre vnmeete for the faithfull which are gouerned by Gods Spirite, to bee ruled by hea∣thenish Gouernors, & such they all were at that time.

Lastly, to meete with such as imagine that Christian liberty and ciuill magistracy could not stand together, and that we need not to be subiect to politicke lawes, because Paul had written before that wee are not vnder the lawe. Vpon these considerations it seemeth the Apostle doth now very seasonably vrge ciuill obedience: and as all the precepts in the former Chapter from the ninth verse to the end, are branches of the sixt Commandeinent (Thou shalt not murder,) so this that hee speaketh now of subiection to Rulers, belongeth to the fift commandement, whereof it is a part; for what else bee Magistrates but Parents of their Country, raised vp of God with a fatherly affection to defend the lawes and publike peace, and to procure the common good, and to bee honoured of the people vnder them with child-like reuerence and obedience?

Tim.

Lay forth now the method and disposition of that part of this Chapter which concerneth men in authority?

Silas.

The generall members of this treatise are two: first a proposition, secondly the reasons thereof.

Tim.

In what words is the proposition contained, and what is the meaning thereof?

Silas.

The proposition is in the first words (Let euery soule bee subiect to the higher powers) the meaning heereof is, Let euery man and woman bee in subiection to the Ma∣gistrate. In the worde [soule] there is a Synechdoche, as the flesh or body (which is put apart) is sometimes put for the whole man, as in those sayings of Esay, all flesh is grasse, and againe, all flesh shall see the saluation of God: so the soule doth often signifie the whole man, as in Genesis 46. Iacob went downe into Egypt with 70. soules, and Acts 27, 37. and so in this place the whole man is denominated from the soule which is the principall part: and in the Psal. (Soule) is sometimes put for the man himselfe, but yet the Apostle vseth rather the word [soule] then man, for these reasons, as namely first of all to teach vs that the subiecti∣on he requireth, must be voluntary, not vpon compulsion but willingly. Secondly, to shewe that inferiors not in substance onely and body, but must bee subiect also euen in their very soules, in such things as they may doe with a good conscience, otherwise they ought to obey God ra∣ther then men. Thirdly, to declare that all mortall men without exception of any, (euen as many as haue soules) must yeeld their subiection to Rulers.

Tim.

Is not this last thing further confirmed by this vni∣uersall particle [euery soule?]

Silas.

It is so, for the meaning thereof is thus much, that all men of what condition, sexe, or age soeuer (none exempted) must be subiect. Therefore foolish aud very false is that collection of Origen, that such as bee vtterly spirituall and doe not follow the affections of the flesh, are not to liue vnder Princes, because Paul wrote thus [Let euery soule] not let euery spirite, this is more subtle then sound, for none were more spiritual then Christ & his Apostles, and yet none were more subiect then they; wher∣fore it is better to say with Chrysostome, that this vniuersall particle [all] doth comprehend all without exception of a∣ny, and that this precept is giuen not to secular men one∣ly, but also to Priests and Monkes, as Chrysostome saith,

Whether hee bee an Apostle or Prophet, or Euangelist, or whatsoeuer hee be, let him bee subiect, for this subiection (saith he) doth not ouerthrow religion. Heereunto accor∣deth Bernard, in an epistle of his to the Clergy of Rome, Epist. 42. Si omnis anima subyci debeat, quis eos excipiet ab hac vniuersalitate? quisquis conatur clericos excipere, tentat decipere: yea Christ himself did not plead priuiledge against this precept, neyther did grant exemption vnto any.

Tim.

What vse is to be made of this point, touching the ge∣nerality of the persons who must be subiect?

Silas.

It reproues diuers sorts of persons: First the ana∣baptist who will not admit Christians eyther to beare Ma∣gistracy, or to bee subiect vnto authority; as if it were fit for Insidels but not for the faithfull to be subiect to pow∣ers; vnder this pretence, that being Christs sreemen they may not liue in seruitude, or be bound vnto any: whereas Paul directeth this precept to the beleeuing Romanes, who were Christians by profession, whose spirituall freedome from sinne, Sathan, and damnation is not repugnant vnto corporall subiection, due to ciuill Magistrates. There is nothing in the Gospell against this but rather much for it, that a man may be both a Christian and a subiect, as well as a wife, a maister, a seruant and a childe. The second kinde heere reproued, are certaine irregular and exorbi∣tant persons amongst our selues, who though they bee in iudgement conuicted, and cannot but confesse that this precept is giuen to all Christians, and touching all pow∣ers, yet they make themselues a disperisation, and take li∣berty to doe what they list, without all due regard to that which is by superiors commanded. Heerein ioyning with Anabaptists and Libertines, that as touching their prac∣tise they striue to shake off from their neckes the yoake (though not of supreame) yet of subordinate Gouernors, as if they were too good to obey some powers.

The third kinde is the Pope and his Cleargy, who do not onely pleade for an exemption, but also do practise it with such manifest and grosse wickednesse, as that the

Pope doth not onely withdraw subiection from Empe∣rors, but hath lifted vp his throne, aboue the Throne of Emperors and Kings, whom hee taketh vpon him to set vp and pull downe at his pleasure, to dispose their king∣dome, and despise, nay destroy their persons (vpon im∣putation of heresie) and is not only not subiect to them, but causeth them to bow downe their neckes vnder his feete, and most filthily to worship him by kissing them, vnder this pretext, that the soule is better then the bo∣dy, and therefore spirituall Gouernors, which teach the soule, are to be preferred before temporal, whose charge it is to looke to the body, and worldly things. It was the argument of Pope Baniface the eight, whereas in trueth, it is not the fashion of Popes to preach the gospel, ther∣with they little trouble themselues; but to Lord it, and liue in pompe and pleasure. And say, they did teach the word of God, yet as Kings (how great soeuer their dig∣nity be) must subiect their vnderstandings and willes to be gouerned by the word which the ministers propound (for Gods word must rule the highest Rulers,) so Mini∣sters, though their function be very high and excellent, yet cannot free themselues from subiection vnto ciuill Magistrates, because it is heere imperatiuely comman∣ded. Let euery soule be subiect: As the High-Priests were subiects, Aaron to Moses, Abiathar and Zadock to Salo∣mon, and Romisn byshoppes to the first Christian Empe∣rours.

Tim.

What may be vnderstoode by the word [Subiect?]

Silas.

This word imports as much as to bee put vnder* 1.1 another, or to be brought in order, and it insinuateth to them that are gouerned, that there is a certain order, or∣derly disposing between the ruler and the ruled, by con∣sideration whereof, the inferior which is set vnder, must giue place to the superiour which is put aboue. This em∣phasis the learned obserue in this word. As it is in nature* 1.2 Bees, Cranes, and Fishes, haue one aboue them, vnder whose conduct they go forth to feede, and returne from

feeding: and among the Elementarie bodies, the more heauier and more massie, are subiect and put vnder the lighter and more subtle, the earth vnder the water, the water vnder the ayre, the ayre vnder the sky, the sky vn∣der the starry firmament, and that vnder the thirde hea∣uens, which are the seate of the Angelles. And as in hu∣mane bodies, the other members, as handes, armes, and legges, &c. do by nature acknowledge the head as chief, and are subiect vnto it, so in policy or worldly estates, there is such an order setled, that some should be aboue to commaund, others beneath to obey, and that they which are placed as inferiours, should submitthemselues to such, as by ranke and order are their superiours. A∣gaine, it is more significant to say (be subiect) then if the Apostle should haue said, obey, reuerence, resist not, ho∣nour, &c. For subiection as a generall word, comprizeth all the rest as particulars vnder it, (namely) acknowledg∣ment of their power, taking lawes and coine from them, arming at their commaundement; reuerence, loue, pray∣er, and thankesgiuing for them; thankfulnesse in main∣taining them, obedience in doing and suffering, al these appertaine to subiection.

Tim.

What are we to vnderstand by powers?

Silas.

By [powers] are meant heere, not Ecclesiasticall Gouernors, as Apostles, Euangelists, Doctors, Pastors,* 1.3 Teachers, but such as take tribute, and beare the sword, which Ministers are forbid to doe, and ciuill rulers may do; and therefore the Papists erre, which from this place would set vp the preheminency of Pope and Byshops a∣boue politicke Rulers (who by a Metonymie of the ad∣ioynt) are heere named [powers,] because they are en∣dowed with great power and might aboue other men, to suppresse the wicked and defend the good. Also to shew that they beare the Image of God, not in respect of his essence, but in respect of his power, and thence it is, that not Iehouah, the Title of his Being; but Elohim the Ti∣tle of his power, is attributed to the Magistrate, Psal. 82

1, 5. Obserue also, that subiectes may not examine by what way or meane Princes get their power, whether by right or wrong, for Paul knew that the Romanes had by great force made themselues the Lords of the world, yet he will haue the present powers obeyed.

Lastly, Paul speaks not of the persons, but of the fun∣ctions, which must be respected, be the Gouernors good or bad. Mens deformities cannot extinguish Gods ordi∣nances; nor can diuine functions be lesse honorable by humane frailties: it is a grosse malice or blindnesse not to distinguish the sins of the man, and the worthines of the Magistracy.

DIAL. II.

Verses 1, 2. For there is no power but of God, and the po∣wers that be, are ordained of God. Whosoeuer therefore resisteth the power, resisteth the ordinance of God, and they that resist, shall receiue to themselues damnation.

Tim.

HOw doth our Apostle proceede?

Silas.

In these words, and the verses following, he rendreth sundry and weighty reasons why we ought to be subiect to Magistrates, whereof the first is taken from the efficient cause and author, which is neither for∣tune, nor chance, nor men, nor Angels, good or badde, but onely God himselfe, whose ordinance we are bound to reuerence, and be subiect to it; but powers or magi∣strates are Gods ordinance, therefore we must bee sub∣iect to them. This is the first argument which may bee thus further pressed and vrged. It is a comely and an ho∣nest thing to submit our selues vnto that order which comes from God, who is not the authour of any thing that is euill: therefore, seeing Magistracie is a thing which God hath set amongst men, it is a seemly and ho∣nest thing to submit our selues vnto it.

Tim.

May we not gather from the first words, that there* 1.4 are sundry powers, and that they are all of GOD one and o∣ther?

Silas.

Yea, this Text implyeth, that there are sundrie* 1.5

kindes of powers, and that they come all of God theyr first Author, because he saith in the plurall number (the powers that be) are ordained of God, which propositi∣on beeing vniuersall, shewes that the former exclusiue proposition (no powers but of God) comprehends al, & is as much in effect, as if the Apostle had saide al powers, both high, middle or low, Priuate or publicke, ciuill or* 1.6 Ecclesiasticall, or whatsoeuer powers it bee, haue God for the ordainer thereof. Heere let vs obserue for di∣stinction sake, that from the verie beginning of the cre∣ation, God gaue vnto man a threefold power. First, o∣uer himselfe, which is the rule of vncorrupt reason ouer our senses and appetite in the soule of man, and may bee likened vnto that gouernement which the Maister hath ouer his Schollers: of this it is written, Eccle. 7, 23. That God made man righteous. And in Ecclesiasticus 15. He left him in the hands of his owne counsell: and as Moses speakes Deut. 30, 19. He set before him life and death, good & euill. Man is not like a stone or blocke (which cannot mooue but from an externall cause mouing it) but hath in him∣selfe the beginning of motion, whereby he could by the power of his will, apply himselfe vnto good or euill, to chuse or refuse, til by abusing his free wil, in not refusing to eate the forbidden fruite, he lost both it and himselfe. The second power giuen to man in his first creation, was ouer Beastes, and Foules, and Fishes, according as it is written, Genes. 1, 26. Let him rule ouer the fishes of the Sea, &c. Heere unto accordeth that in the Psal. 8, 6, 7. 8. This was lost by Adam, but restored by Christ.

The third kinde of power was that which hee gaue to* 1.7 man ouer man: of this there be sundry sorts, the first of all was the power which the husband had giuen him ouer his wife, Gen. 2, 21. and 3, 16. The next vnto this, was the power of the Parents ouer their Children, which Adam* 1.8 and Eue exercised ouer Caine and Abell, and of the which the fifth Commaundement speakes expresly. Also Paul, Eph. 6, 1, 2. Now as families did encrease, there arose the

power of maisters ouer their seruants, whereof Paul Ephe. 6, 5, 6, 7. Col. 4, 1. after this did spring vp the power of the Magistrate ouer subiects, when the world was multi∣plyed: this was established in Gen. 9, 5. which power bee∣ing to be exercised not rashly by euery man, (which would breed a confusion (whereof God is not the author) doth argue that it is appropriate to certaine men whom God hath ordained to be Rulers ouer others: see Exod. 18, 21. and 20, 12. Deutero. 1, 15, 16, 17. and 16. 18. Now this publike power of the Magistrate was eyther of one ouer a kingdome, called a Monarchy; or else of some chiefe and choice men for wisedom and goodnesse put ouer the rest, called an Aristocracy; or exercised by a multitude called a Democracy. In these seuerall kindes of power and autho∣rity, howsoeuer the acquisition or assuming of it, bee not alwayes of God, as in Tyrants and vsurpers, which by vi∣olence and force doe intrude themselues into gouernment without a due calling, after the example of Nimrod, and the first Romane Emperors, and Richard the third in Eng∣land; and though the abuse of the power beeing carried not after the will of God, but after the lust of man, and being vsed not for the weale, but to the hurt of the sub∣iect, be not of God but from Sathan and wicked men: yet the very power it selfe considered alone, is certainly a di∣uine ordinance erected & appointed of God for the com∣mon good of mankinde; as riches and marriage bee good though often they be ill gotten and ill vsed: therefore our Apostle not speaking of the person nor of the abuse, nor of the manner of getting the authority, but of the verye thing it selse, saith it is of God. This beeing generally true of all powers, yet is heere especially meant of the po∣liticall publike power, as appeareth by that which is after∣ward saide of the sword, and of tribute paying.

Tim.

But why doth God say in Osee, 8. 4. They haue set vp a king but not by me?

Silas.

This is spoken of Ieroboam, who had the regimet ouer the ten tribes which were rent from Rehoboam: his

rule is saide not to be of God by some, because God one∣ly permitted it, and was not the effectuall cause of it; which is false, as appeareth by the words of God himselfe, both before the diuision, 1. Kings 11, 31, 35, 36. and in the ve∣ry time of the peoples rebellion against Rehoboam, 1. Kin. 12, 15. Al which proue, that the translation of the kingdom from Salomons race vnto Ieroboam, was not onely suffered but acted of God, as it was a iudgement vpon Salomon and his children: now euery iudgement beeing an acte of iustice, hath the nature of a good thing, and therefore hath being from God, not by permission onely, but as his owne action; yet Ieroboam is saide to bee set vp not by God in respect of some circumstances, and the manner of the fact; because the rebellion of the people against 〈◊〉〈◊〉 their rightfull king, and their defection to Ieroboam a vile intruder, without asking counsell of God, these things were not from God, but from their wicked and re∣bellious mindes. Neyther was it from God that Ierobo∣am being king set vp Idolatry, and swarued 〈◊〉〈◊〉 the reuea∣led will of God in his gouernement, to follow his beast∣ly affections; yet the power it selfe which hee exercised was Gods ordinance; so was Cyrus his power ouer the Assirians, and Alexanders ouer the Persians, and the Ro∣manes ouer the Grecians; the power was of God, though the getting of it by 〈◊〉〈◊〉 warre proceeded from the Di∣uell, and from their owne ambitious, greedy and vnsati∣able lustes.

Tim.

Why then doth Peter say that powers bee hu∣mane Creatures or the Ordinances os men. 1 Peter 2. 13?

Silas.

This must not bee taken causually, as if that men were the first inuenters and finders out of ciuill go∣uernement, but powers are named humane ordinances, eyther subiectiuely, because that man is the subiecte by whome it is exercised; or obiectiuely, because humane affaires are the onely obiect, or the thing about which it is conuersant. Lastly, also in respect of the ende, be∣cause

it is appointed, & doth serue for the great good of men. Moreouer, howsoeuer diuers formes of gouern∣ment bee found out by man (as euery King in his King∣dome, for necessity of his kingdom, may create new of∣ficers) yet the original institution of Rulers and Gouer∣nors is from God, who hath ordained all sortes of Ciuill powers, Iohn 10, 35.

So then to conclude, those powers are from God, not as plagues, sicknesse, and other euils where with GOD scourges the wicked onely in his furie, but as an whole∣some order, tending to the benefit of good and bad, to reclaime the one from euill, and to retaine the other in his goodnesse.

Tim.

What Vse and profit are we to make of this point?

Silas.

First, an admonition to such as haue any power* 1.9 to vse it rightly, seeing they both haue it from God, and they must be countable to God how they vse it. That which Paul sayes of Maisters, must be applyed vnto all Magistrates, Col. 4, 1. They haue a Maister in heauen, & therefore must deale equally and iustly. For power, be∣ing a thing which God hath ordained, it must needes therfore be bounded within the limits of reason, honesty and right; without the which, it may in no wise passe without offence to God the ordainer.

Secondly, it puts subiects in minde, as to thank God for setting vp such an order, so to be subiect vnto it in al quietnes, euen for that reuerence and respect they beare to God the author of it. It cannot be but a thing excee∣ding pleasing vnto God, when for his sake his ordinance is acknowledged, receiued, and regarded. Lastly, it re∣bukes such as will obey none but higher powers onely, whereas subiection is here called for to al powers (which we do liue vnder) because their institution proceedeth from God.

Tim.

What other reason doth our Apostle giue, why vvee should be subiect?

Silas.

His next reason is drawne (a turpi,) for it is a

thing verie vnseemely and vnhonest, to striue against God, and that which he ordaines: therefore, it is verie* 1.10 filthy and vncomely to resist Magistrates, for they are* 1.11 Gods ordinance. Now Magistrates may be resisted these three wayes. First, by subtilty and craft, when by euill reports, and misse informations of seruants and officers they are drawne to doe against Iustice, as Dauid did a∣gainst Mephibosheth by the false accusation of Zhiba. This is the misery of Princes (as one saith) that they haue neither eyes nor cares of their owne, but are forced to see and heare by other, who abusing them by vntrueths,* 1.12 cary them to wrong and oppression. Another was wont to say, that honest simple Princes are often sold by their owne seruants, who take Bribes to corrupt rheir May∣sters with lies: this is a cunning resistance; vnder pre∣tence of pleasing and humoring, they do much wrong to Rulers and people both.

Secondly, there is a resistance by disobedience or con∣tumacy (for resisting is opposed vnto subiection) when the lawfull commandement of Rulers, is not with readie submission fulfilled, their good I awes and statutes a∣bout things lawfull, bee broken through contempt and negligence: this is a stubborne resistance.

Thirdly, there is a mutinous resistance by seditious persons and rebels, which openly striue against autho∣rity, as Corah, Dathan, and Abiram did; or beare armor against them, as Absolen & English fugitiues haue done. Lastly, they doe resist, which are as bellowes by worde or writing, to perswade others to Rebellion, as Parsons, Sanders, Cardinall Allen, & other Seminary Priests haue done. At a word, all authors, abettors, counsellers, fauo, rers, and consenters vnto sedition and rebellion, or con∣tempt of Rulers, bee resisters of God in Magistrates.

Tim.

What is our doctrine from this second reason?

Silas.

That such as resist authority, are resisters not of men, but of God, as the Poets faine of the Gyantes that raised vp a mount to heauen, to pull downe Iupiter from

thence; so al resisters of powers are fighters against God. The reason of this doctrine is, because they that striue against the order that God hath set vp, striue against god the author of that order, and it is a signe that they would not haue God reigne ouer them that will not obey such Rulers as he hath appointed to be in his roome & place. As Kings do take themselues to bee abused, when theyr deputies are abused: so the abuse of Gods Vice-gerents and Officers extends euen to God himselfe, as it written of Corah and his accomplices, that they murmured not against Moses and Aaron, but against God, Numbers 16. And they haue not cast off thee, but me (saith God vnto Sa∣muel, when the people refused him to be their Ruler, 1. Sam. 8, 7.) Howsoeuer men list to thinke otherwise of the matter, yet rulers being in Gods stead set vp at his owne command, cloathed with his name and power, it cannot be, but they which resist them in any degree, re∣sist God himselfe in violating a diuine order: yet let this be noted, that when rulers are oppressors subiects may (by honest meanes) preserue themselues from comming into their hands, as Dauid did from Saul; and also make appellation from inferiour rulers, abusing their places, to superiour rulers, as Paul did to Caesar. Neither must wee thinke disobedience to rulers in things that are vn∣iust and impious, to be any resistance of power, whē sub∣iects are ready with patience to endure the punishment, though wrongfully inflicted, as Paul and Silas, and the other Apostles did, Actes 5, and 4. and 16. also the Mar∣tyrs in the Heathen Emperours times, and in our King∣dome.

Tim.

To what Vse are we to turne this doctrine?

Silas.

First, to settle our mindes the better to submis∣sion of all kinde of authority by this meditation, that we shall shew our selues thereby to be louers and friends to God, and to his owne order, and enemies vnto confu∣sion. Secondly, to condemne such of folly and madnesse, which withstand rulers in things lawfull or indifferent.

For this is all one, as if one should rise vp against GOD, the creature against the Creator, the pot and the thing made against the potter & the maker, then which what can be more sottish and foolish? and yet this they doe, which striue against mightier and better then thēselues, which must needs in the end turne to their owne ruine, as the Apostle reasons in the third place.

Tim.

What is the third reason why we must be subiect?* 1.13

Silas.

It is this, that they that resist, purchase to them∣selues damnation, that is, either eternall damnation in hell, or temporall punnishment in this life; either from the hands of the Magistrate, or immediately from God himselfe, as it happened to Corah consumed with fire; to Dathan and Abiram, swallowed vp by the earth; and to Absolon who was hanged by the haire of the head, & in∣numerable other traitors at home and abroad: vnto all which, did befall an vnhappy and fearefull end: as in our Nation, euen in our memory (as well as in former ages) verie many of all sorts, haue for their disloyalty & trea∣sons, left their liues at Tower hill and Tyburne, beeing denied most of them the honour of buriall, their bodies hanged vp for the Birds of the ayre to feede on. It were to bee wished these harmes might bee other mens war∣nings. In iudging som, an admonition is giuen to al, De. 18. that the rest may heare and feare. If men would not be∣leeue the comminations of iudgement by the word, yet their owne experience and sense should conuict them, and assure vnto them such an euill end as others haue, whose steps of disobedience they follow. Neither is it for the capitall disloyalties onely, but contempts of a lesser degree and nature, vse to draw downe vengeance from God and his lieutenants by imprisonment, banish∣ment, pecuniary mulcts, according vnto the qualitie of the crime. Wherefore, let men feare God and the King, and Take heede my sonne, thou do not ioyne with the seditious, for his ruine commeth suddenly, and who knoweth when? Prou. 24, 21, 22.

DIAL. III.

Verses 3, 4. For Princes are not to be feared for good workes, but for euill. Wilt thou then be without feare of the po∣wer? Do well, so shalt thou haue praise of the same. For he is the Minister of God for thy good.

Tim.

VVHat is the purpose of the Apostle in this text?

Silas.

To perswade subiection to Magistrates, which he doth by a new Argument (〈◊〉〈◊〉 fine) from a twofold end of powers which were ordained of GOD; First, for the punishment of the euill, or to restrain wic∣kednesse. Secondly, for the praise of wel-dooers, or to cherish and protect vertuous and obedient subiects. Be∣cause he had threatned iudgement to such as disobey, he therefore first beginneth with the former end, and then proceeds vnto the latter, which hee amplifieth being of more waight then the other, whereunto hee returneth in the end of the fourth verse.

Tim.

Expound the words, and tell vs what is meant by Ru∣lers, and by good and euill workes?

Silas.

Rulers or Princes, and chief Leaders Archontes, is the same with powers, which name is giuen to Magi∣strates to denote their might; and this of Princes to sig∣nifie their preheminence and excellency aboue others which are vnder them: and as before he meant all high, low, middle, priuate, and publicke, so heere like wise by good and euill workes, are vnderstood not works which bee such Theologically, (as a Diuine woulde speake of workes, who calleth them good, which being comman∣ded of God, are done in the faith of Christs name, vnto Gods glory: and them euill which come not of Faith, or be forbidden in the Law.) But ciuilly good or euill, that is, vertuous or vicious actions, as be enioyned or prohi∣ted by the good Lawes of that kingdome or City where wee liue. Workes done according, or against humane Lawes, either naturall and common to all, or nationall and positiue, bee heere named good and euill workes.

Tim.

How become Rulers a terror & feare to euill workes?

Silas.

In respect of punishment, whereof there be diuers kindes; first in words, rebukes, or threatnings. Second∣ly, in deeds, as stockes, imprisonment, banishment, pecu∣niary mulcts; and corporall paines, as whipping, losse of members and limme, of good and life: all which be paine∣full and dreadfull, striking a terror both into good men to hold them in the course of obedience, and into euill men to draw them from disobedience.

Tim.

But how? can any feare be to (workes) eyther good or euill?

Silas.

True, euill workes doe not feare, but by reason of euill workes men are caused to feare, or terror belongs to men which doe euill: workes (by a metonymie) are heere put for the workers, or doers of them.

Tim.

What doctrines doe arise from the wordes thus ope∣ned?

Silas.

First, that such as liue well and obediently to good lawes, neede not to bee affraide of Magistrates, or of his punishments threatned by lawes. The truth is, good men must still feare Gouernors and lawes with a reuerent feare such as children haue towards their parents, Prouer. 24, 21. Rom. 12, 7. But a perplexed and seruile terror pertaineth not to them; this is the benefit of their obedience to good lawes, to enfree their mindes from such a feare as malefac∣tors haue, whose feare is a continuall tormentor: and to make Rulers not terrible, but amiable to them; yet feare of punishment is not profitable for them.

Secondly, we learne that if vile persons be punished for their disobedience and disorder, they haue cause to blame themselues and their ill doings, but may not accuse the Ruler of the harmes which they suffer: for all men by light of nature doe know, that to euill deeds, euill and paine is due, and that society of men could not continue where re∣wards be not giuen after mens deserts. Therefore if they runne into known crimes, and haue demerited punishment for disobedient resisting Rulers, they must thanke them∣selues, and acquite the Ruler who doth but that which is

equall and iust, to maintaine lawes and publike peace, and to bridle the enemies thereof.

Thirdly, hence Magistrates may learne the bounds of their power, which is not indifferently to terrifie all good and euill, or to winke at offendors, and afflict well-doers. For this is the abuse of power, and they which doe thus shall purchase iudgement to themselues, from the hand of supreame power, who is terrible euen to earthly powers if they abuse their office by beating the iust, or bearing with the vniust. For it is equally abhomination vnto God to condemne an innocent, or to absolue and iustifie the wicked, to whom the Ruler must bee terrible. Hence it followes, that sithence Rulers must suppresse euill dooers, they must be men of courage, because euill men with their malice haue both might and friends oftentimes. Hence they are called oppressors, Psalme 72. 3. and lob 29, 17. Also that in Rulers there is required diligence in search∣ing, and iudgement in discerning of mens persons and cau∣ses which come before them, to be able to know who doe well according to right and law, and who doe ill contra∣ry to equity and honesty, and what penalties belong to seuerall offences, which are brought to their hearing and examination.

Tim.

But if the Rulers be fearefull and breed terror, will* 1.14 not this cause them to bee hated and abhorred? for men hate whom they feare, and what is such an enemy to vertue as feare, or such a spurre to wickednesse?

Silas.

The Apostle meeteth with this exception, and* 1.15 giueth a good remedy to expell terror of Rulers out of al mens minds, namely a study and care of doing such works as are agreeable to good lawes established: such shall bee so farre off from terror, or expecting punishment from Ru∣lers, as contrarily they shall receiue praise from them.

Tim.

What is heere to be vnderstood by praises?

Silas.

Euen all that good which from Magistrates is due vnto honest subiects, for that is called [good] in the next verse, which is heere called praise; also praise being oppo∣sed

to terror and reuenge, shewes that vnder it is compre∣hended freedome from condemnation and punishment, absolution from crimes falsely obiected, approbation of their obedience, with some publike reward and recom∣pence, for their encouragement, and for exciting others to duty: moreouer defence and protection, quiet posses∣sion of life, goods, estate: and finally praise and commen∣dation; all this is contained vnder praise, and is the fruite of subiection.

Tim.

But it often happens that obedient good subiects doe misse of all these, and meete with the quite contrary?

Silas.

That is a fault not in the powers, but in the per∣sons which abuse the power: againe, Paul sets downe not alwaies what is done by Rulers, but what should be done. Lastly, if well doers misse praise from men, they are sure to haue it from God: and euill Rulers when they doe not praise good men causally, by giuing them their due com∣mendations, yet they do it occasionly, whilst by punishing good men vniustly, they minister occasion to them, to shew forth their patience to their praise and glory. Power to hurt is giuen to diuels and wicked men, that the patiēce of good men may be proued to their praise.

Tim.

What is our lesson from hence?

Silas.

That praise and all good is due from the Magi∣strate vnto such as doe well; the reason heereof, is that which followes in verse 4. The Magistrate is the minister of God to them that doe well, that is, hee serueth God by commanding good, and forbidding euill things, touching faith and manners.

Tim.

Of what [good] doth the Apostle speake?

Sil.

Both natural good for the preseruation of life to thē∣selues and others, and morall good to keepe men frō vice & in the exercise of vertue, and ciuil good by maintaining their estate and liberty; and spirituall good by making lawes for religion, & against idolatry, by vpholding prea∣ching and preachers, & the right vse of Sacraments, main∣taining schooles, & vniuersities, with professors: for religiō is our chief good, the care wheroflies on the powers ciuil

who be the preseruers of both the Tables of the Lawe, whereof is a precept, Deut. 17, 18, 19.

Tim.

In what sence is the magistrate cald the minister of God?

Silas.

First, because they are ordained of God. Second∣ly, set ouer vs by God. Thirdly, they are Gods in earth, to exercise his iudgements. Fourthly, in Gods behalf, in his stead, in his name, and by his power and authoritie, they reward the righteous, and punish the euill, as well concerning Religion as Iustice: as the Kings of Iuda did defend publicke peace and honesty, discipline and good order, so as God may be serued, and the tranquillitie of the State preserued.

Tim.

But wherein do Pastors differ from Magistrates, for they are also called Gods Ministers?

Silas.

They haue onely one beginning (to wit) God; and one end, the good of the people: but they differ in the obiect, which, is the soule and diuine thinges for the Preacher, but body and goods for the ruler: and in the meanes which be externall, force in the Ruler; but in∣structions, and exhortations, and ecclesiastical discipline in the Preacher.

Tim.

What Vse of this instruction, that rulers are appointed for the praise and great good of the people?

Silas.

It is a great spurre to subiection, to heare that such as do well, shall receiue praise, and so much good: for all men do desire good things, and couet to be well spoken of. Secondly, it reprooues such Rulers as look to their owne priuate ends, and not to the publicke good; such as waste the common treasure, spoile and waste the subiects, neglect the obseruation of good Lawes, & the encouragement of vertuously disposed persons, giuing heart by remission and conniuence to the euill, and dis∣heartning the good. Thirdly, it admonisheth al rulers, with all care and conscience to aunswere their high au∣thority; as they are Gods Ministers, so to do Gods will, and to approue their doings to God, to seeke his honor in their office, remembring that to him they must render

account, and aboue all to vphold the purity of doctrine and diuine worship, after the examples of Ioshua, Dauid, Iosiah, Iehosaphat, Ezekiah, and other godly Emperours and Kings. Lastly, it must prouoke vs to the greater re∣uerence towards them, being Gods officers and Vicege∣rents: in respecting, louing, obeying them for Gods sake we must declare our reuerence, loue, and obedience to God himselfe.

DIAL. IIII.

Verse 4. But if thou doe that which is euill, be afraide: for he beareth not the sword in vaine, for he is the Minister of God to take vengeance on him that doth euill.

Tim.

WHat is contained in these words?

Silas.

The second and latter end or vse for which Rulers were appointed of God, (for the punishment of euill doers) as Peter stileth it, 1. Pet. 2, 13. From whence the Apostle argueth thus to cō∣firme the principall matter in hand touching subiection: We ought willingly (not for feare onely) be subiect to them which are helpfull to all mankinde. This proposi∣tion is not expressed, but vnderstoode. But Powers or rulers are beneficiall to mankinde, not onely for prai∣sing and defending the good, but for brideling and pu∣nishing the euill, verse 3, and 4. Therefore, not for feare of wrath onely, bvt for conscience sake we ought to o∣bey them, verse 5. for it is against conscience to resist & grieue such benefactors as gouernors be. The proofe of the assumption or minor is, because to powers is giuen authority to beare and vse the sword, both for protec∣ting the innocent by lawfull warres, and reuenging the malefactor by corporall paines, and death if neede bee. This power was granted to man, Genes. 9, 5. And after∣wards oftentimes confirmed in Exodus and Deuterono∣mie.

Tim.

Come to the words and interprete them.

Silas.

By doing euill is meant, trespasses and crimes committed against positiue and politick lawes. For there

are many euil deeds sorbiden in Gods law, which Magi∣strates can take no knowledge of, or cannot call vnto an account to punish, as euill thoughtes, and manie totten words and vaine actions; therefore criminall and capi∣tall faults be meant. They which be guilty of such, may well be affraide of powers, for they haue power to strike for such deeds.

Tim.

What is our lesson from hence?

Silas.

That innocent persons are dreadlesse and bold, but breakers of Gods Law do go and liue in continuall terror, as Theeues, murtherers, traitors, dare not looke out. The reason is, because innocency is as a bulwarke and fortresse to the good, and the Lawes also & powers are for their safegard; whereas the guilt of an euil con∣science, is as a tormentor to the euill doer, who know∣eth powers and lawes to be ordained for scourging and curbing them. Hence it is, that the wicked and disobe∣dient liuers do feare and flie, and hide their heades, and seeke the darknesse to couer them, as Cain did & as with vs Fellons and Malefactors do; when guiltlesse persons are fearlesse and confident, and shunne not the light, be∣cause they haue not done euill against lawes. The three seruants of God, being conuented before the King, and sore threatned, saide; O King we are not affraide to answer thee, Dan. 3, 16. Iohn and Peter (Acts 4, 13.) being broght before the Rulers, so stoutly answered (out of the good∣nesse of their cause and conscience) as the Elders and Priests admired to see vnlettered men so bold; whereas euill men commonly shake and tremble in the presence of the Magistrate, and look pale as if death were in their faces, because guilt is in their conscience. This serues to be a notable spur to subiection, to cause vs to walk obe∣diently towards Rulers in all ready subiection to Lawes and orders well established for publicke good, that wee may enioy that freedome from perplexed & slauish feare, which as a Ghost or fiend doth follow euill doers, to dis∣quiet and vexe them, liuing in continual feare and dread

of the sword, and seuerity of Iustice.

Tim.

What is meant heere by the [Sword,] and in what sense is it saide not to be [borne in vaine?]

Sias.

This is not spoken of an ecclesiasticall or spiri∣tuall sword, which is by the hands of God himselfe put into the hands of Church officers, whereof Paul entrea∣ted before, Chap. 12. verse 7, 8. Heere he speakes of ciuil officers, to whom custome and tribute are payde; and therefore this must be vnderstoode of a materiall sword, by which he meaneth (Mctonymically) the right & po∣wer of drawing the sword for good subiectes against e∣uill ones, and (Synecdochically) armor and weapons of all kindes, together with all coactiue and coercitiue po∣wer whatsoeuer, is to be exercised for the safety of the body polliticke, and the suppression of all enemies ther∣of, either domesticall and intestine, or forreigne. In the tearme of bearing the sword, he hath respect without al question, vnto the custome of Princes and great Rulers, who as Ensignes of their authority, and for the moouing terror in the minds of rebellious ones, vse to haue scour∣ges or rods, Axes and swordes, carried before them by Sergeants and officers. This sworde is saide not to bee [borne in vaine] in two sences. First, hee beareth it not rashly. Secondly, or not without cause or end. The for∣mer hath relation to the beginning or first cause of the sword, which the Magistrate hath not caught or snatch∣ed to himselfe by violence, nor commeth it to him by fortune or chance, but it is put into his hands by diuine ordinance, to bee weilded and vsed not blindly, accor∣ding to his owne priuate lust, but by reason and publick Lawes: the latter sence aimeth at the vses and endes of the ciuill sword, which be three. One for the protection of the good: secondly, for suppression of euill: thirdly, for execution of Iustice.

Tim.

What Doctrines from these words thus opened?

Silas.

Two: First, the power and vse of the sword doth belong, yea it is proper to the ciuil Magistrate to whō it

granted of God (and not to the Minister of the worde) to be as it were the very sinnews and strength of his au∣thority. A Minister may weare, but not beare a sworde. Peter may shew the sword, and offer to strike with it, but Christ will both command him to put it into his sheath, and tell him further, that he shall perish with the sword if he take it. [Take it] shewes that the sword in the Mi∣nisters hand is taken and vsurped. It is not put there and giuen of God, and therefore without their perill, yea, without perill of perishing, cannot be assumed of them. For all this, and notwithstanding Christ haue in Lu. 22, 25. plainly distinguished betweene ciuill and ecclesiasti∣call power, as touching external rule and regiment, say∣ing (but you not so,) that is, shall not vse such manner of Titles and Regiments as Kings do; yet the Pope and his Prelates intrude vpon this right of ciuill Rulers, & chal∣lenge to themselues the power of both swords, yea and execute temporall iurisdiction, as well as spirituall. On the other side, the Anabaptistes offend in the other ex∣treame, denying vnto Christian Rulers all power & vse of the sworde. Wherein they crosse the manifest Scrip∣ture, and also what lyeth in them ouerthrowe humane policy, and so deserue punishment, as violaters and di∣sturbers of Gods order, and mans society, by denying such a necessary help, as without which, any good lawes cannot be made nor executed, neither in peace nor war; the euil docr cānot be restrained, nor the obedient sub∣iect and Citizen maintained without the sword.

Tim.

What then is the second doctrine from these words?

Silas.

Such as haue the power of the sword, they must not haue it in vaine, and for nothing; they are bound to make vse of it, and to conuert it to the right endes for which God did ordaine and giue it. Whereof one reason is, that it is the will of God that it should not bee borne idlely, being suffered to rust in the sheath. Secondly, it standeth with the office of the Ruler, vppon occasion to draw it out on Gods behalfe, & in his stead (whose mi∣nisters

and seruants they be) to take vengeance and pu∣nishment on such as doe offend: so as not to vse it, is to frustrate Gods institution, and to do against their owne duty. The Church, the Families, the Schools, haue their swords to fight withall: the Church hath the word of God, that two edged sword, Heb, 4, 12. The sworde of the Spirit, Ephe. 6, 17. The chastising rod is in stead of a sword vnto the Father, and Schoole-maister. As all these are bound to make a right vse of the sword, by right Cen∣sures and corrections, without conniuence or cruelty; & if they should by remisse or slack vse of their power, suf∣fer sinne and vices to grow and encrease in church, house or schoole, they should deserue blame, and were woor∣thy themselues to be beaten, because they do not what they may to hinder the breed and multiplication of ini∣quities: so much more (as his power is great, & the hurt more) the Magistrate is blame-worthy, if he be carelesse and will not, or fearfull and dare not conuert his power of punnishing, to the hinderance of enormities in the Commonwealth. For by impunity sinne will waxe impu∣dent and fruitfull. It will boldly spreade it selfe in al pla∣ces where it is not checked & controuled, like a shame∣lesse Strumpet; and it wil fall out in the reckoning, that Rulers will be found culpable and guilty of such crimes, as by his softnesse and sufferance be committed. For with God it is much one, whether one bee a dooer of euill, or no hinderer, and so a consenter and a fosterer. On the otherside, by the diligent and conscionable vse of the sword, not onely the Ruler is discharged, but there is a terror stricken into the hearts of euill men, which staies them from running headlong to vice, as Salomon saith, The blewnesse of the wound driueth out euill. And Deut. 18. Crimes must be punished by the Iudge, that the rest may feare and do no such euill. Also 1 Tim. 5, 24. scandalous Ministers must be openly rebuked, that others may be terrified: so as there is a double benefite comes by correcting vices, according to their quality. One, the reformation of the

offender, as the theese on the Crosse was reclaimed by his paine: and secondly the restraint of others that would of∣fend, were they not feared by example of punishment.

Thus as the body by purging out noxious humors, the garden by weeding, the flocke by tarring scabbed sheepe be kept sound, cleane & heathfull: so the commonwealth is purged of much euill, and preserued from infection of vices by seuere punishments. To these we may adde a third commodity of the sword, that (as Chrysostome saith) it makes the wayes of vertue easie, when to the vertuous life of the Ruler there is added the impulsion and force of lawes well executed. This brought many Donatists from that wicked secte to imbrace the Catholike truth, where∣vpon Augustine corrected his error, touching the not pu∣nishing of heretickes. Lastly, in that they are entituled the Ministers of God: let this helpe to nourish reuerence towards them, to haue them in good reputation for the Lords sake, 1. Pet. 2, 13. Secondly, let it assure Rulers they shall not lacke Gods assistance and protection, see Ioshua 1, 5, 6, 7. If kings will maintaine their Iudges, She∣riffes, Iustices, and these doe beare out their vnder-Offi∣cers doing but their duties, yea to the punishing of such as resist or make rescues: How can it bee that God should cast off the care and defence of his Ministers and seruants, executing but his iudgements? he will certainly be a shield and a bucklet to such shields of the earth (so the Psalmist calles Rulers) as be found vpright and valiant.

DIAL. V.

Verses 5, 6, 7. Wherefore yee must bee subiect not onely for wrath, but for conscience sake. For this cause yee pay also tribute, for they are Gods ministers, applying themselues for the same thing: giue to all men therefore their duty, &c.

Tim.

VVHat be the contents of this text?

Silas.

It containeth a conclusion of the former exhortation touching subiection vnto Magistrates, wher∣in we are to obserue these three things: First, a repetition of two maine arguments, the former (à metu poenae) because

of wrath. The second (à metu Dei) for conscience sake, that is, least wee hurt our conscience by offending God who sets Rulers ouer vs and commands vs to obey them. The second part is an addition of two new arguments, first from necessity, (yee must bee subiect,) the second from c∣quity (render to euery man his due,) this is regula aequita∣tis & iuris.) The third and last member of the texte is an enumeration of the parts of subiection, which bee these foure, 1. feare, 2. honour, 3. tribute, 4. custome. Of the last two, there are two reasons yeelded in the texte, why they ought to be paide, fust (à testimonio) because they bee secret witnesses of subiection (for, this cause ye pay tribute.) Secondly, (ab honesto) because it is an honest thing to giue recompence to the Magistrate for his labour and paines (applying themselues to this purpose.)

Tim.

Let vs proceede to the words, and tell vs what is here meant by [wrath,] and for conscience sake?]

Silas.

Wrath signifies that punishment or reuenge men∣tioned verse 4. because it proceeds from the wrath or an ger both of God and the Magistrate, which because men can no otherwise auoide then by subiection, therfore heere is the necessity of subiection. But especially [for con∣science sake,] which words haue sundry interpretations all true, but not all fit to the text: Some by conscience vnder∣stand the light of naturall reason, which teacheth vs to re∣der euery man his due, as Liranus. Or the conscience of such sinnes as disobedient persons may fall into, through their disobedience, as Tolet thinketh. Or the conscience of other men, that it bee not hurt by example of our obsti∣nacy against Rulers, as Erasmus. Or the conscience of such benefits as we receiue by the meanes of Rulers, whereof in verse 4. Or thus, it is against conscience to resist such Benefactors as protect the good, and punish the euill doo∣er, as Chrysostome. Or the pricke that doth 〈◊〉〈◊〉 the con∣science of rebellious persons. Now there bee two things which doe (like furies) sting the conscience of such: First, the contempt of the good ordinance of God. Secondly,

ingratitude towards Rulerss which made all mankinde beholden to them. Thus Peter Martyr: but Maister Be∣za and Piscator do interprete it, De metu Dei & conscientia praecepti, because God hath ordained Rulers and com∣manded subiection, therefore wee cannot with a good conscience despise or resist them. Albeit I woulde not willingly cast off any of these interpretations, yet for diuers circumstances of the text, I doe rather encline to that of Chrysostom, and this last of Maister Beza, as the rightest and fittest, because hee had spoken of Gods or∣dinance, and the good vse of Rulers, in regard whereof, there is conscience to be made of subiection to the Ma∣gistrate.

Tim.

Let vs now heare what Doctrines arise from the words thus opened?

Silas.

That to giue subiection to Rulers is no indiffe∣rent thing to bee done at our pleasure, as a thing at our owne election: we are bound to be subiect, as either we will escape punishment, or keepe our conscience vnto Godward vnspotted. If we be not subiect, wee incurre Gods wrath, we make shipwrack of a good conscience, two of the greatest euils, and therefore we must needes be subiect, by which meanes, wee shall enioy Gods fa∣uour, and the peace of a good conscience, which are two of the chiefest good things. Secondly, were we sure to auoyde both the wrath of God, and the punnishment of the rulers, yet we ought to be subiect vnto them, that we may preserue an vncorrupt conscience, which is a farre greater benefit then to auoide corporall paine. Thirdly, our externall obedience is not sufficient, vnlesse it bee ioyned with subiection of conscience: not to speake e∣uill with our tongues, nor with our handes to resist the Magistrate, is then a Christian action, when in our con∣science we reuerence rulers. As this reprooues such peo∣ple that are subiect not in singlenesse of heart, but with eye-subiection, so it exhorts vs in performing subiecti∣on, not to set our members aworke onely, but to do our

duty to superiors of conscience to God; otherwise there may be fruite of our subiection vnto Rulers, but none to our selues before God.

Tim.

But may it be rightly collected from this text, that the* 1.16 Lawes of men do as truely, absolutely, and 〈◊〉〈◊〉 binde our conscience, as do the Lawes of God?

Silas.

No verily: this is the prerogatiue of God, that* 1.17 he is alone the Lawgiuer to the conscience Iam. 2. There is one Law-giuer, euen God. God alone is the Lord of the Conscience, 1. for he made it, 2. he gouernes it, 3. & he alone is able to saue or destroy it, for breach of his laws: and therefore his lawes haue absolute and proper power to binde the conscience of such as breake them, to sinne and damnation. Wheras mens Lawes do binde our con∣science, it is not through any power of themselues, but by vertue of Gods Law, commanding vs to bee subiect vnto them; and of the things commanded, being agree∣able to diuine Lawes.

Secondly, if mens Lawes should properly binde (as they be mans) then the Midwiues disobeying Pharaoh, Exod. 1. and the three Hebrues disobeying 〈◊〉〈◊〉 about falling down to the Image, Dan. 3. had sin∣ned against Conscience: whereas their example is in Scripture commended for our imitation. Also then, Peter Iames, and Iohn, had not giuen a sound answere vnto the Rulers, forbidding them to preach, saying, It is better to obey God then men.

Thirdly, both the Ministers and the people of Christ, should be equally bound to studie humane Lawes, as di∣uine, which were an absurde thing: also then humane Lawes should be as perfect as diuine, whereunto as no∣thing is to be added, so nothing is to bee taken there∣from.

Lastly, there being no Tribunall seate, sauing that of God in heauen, higher and greater then that Tribunall which is set vp in our conscience on earth: If the Law of man (as it is of man) could binde the Conscience, then

it would follow, that inferiour power might prescribe and ouerrule the superiour.

These things serue to discouer the intollerable pride of that man of sinne, the Pope of Rome, challenging to himselfe that which is peculiar vnto God, euen a Soue∣raigne rule ouer the conscience, which hee will haue as much obliged vnto his Ecclesiasticall Lawes, as vnto Gods morall Precepts, so as men shall sinne mortally, & become worthy of eternall death, if they breake any Pa∣pall constitution, euen therefore because they bee his constitutions. Thus Pererius the Iesuite affirmes: but Bel∣larmine in his Chapter de pontifice goeth yet further, that if the Pope should commend for vertues such thinges as are vices, men are as much bound in conscience to obey them, as if they were lawful things commanded of God: and no maruaile, seeing they ascribe vnto the Pope om∣nipotency, and acknowledge him to be a God. But what is this, but to fulfill the prophesie of Antichrist by Saint Paul, 2 Thes. 2, 2. to sit in the Temple of God, as God; & to lift vp himselfe aboue all that is called God? For the Conscience is Gods Temple, and subiect vnto none but to God, according to that, Giue vnto God the thinges that are Gods, Mat. 22.

Tim.

But do not the Lawes of man binde the conscience in* 1.18 any respect? Or if they do, how, or in what respects?

Silas.

Yea, we are in Conscience bound to obey hu∣mane* 1.19 Lawes, or els we run into the offence of God, and so offend our Conscience. This is the very meaning of our Text; for if we must obey for Conscience sake, then Rulers and Lawes do in some sort binde our conscience. Againe, this Commaundement [be subiect vnto higher powers] cannot bee broken with a good Conscience. Therfore we are in conscience bound to do such things as are enioyned vs by rulers, with this condition, that the thing enioyned bee not contrary to common hone∣sty, equity, reason, and religion. For further explanati∣on of this point, obserue that the Lawe of ciuill Magi∣strates,

do forbid and require sometimes the selfe-same thing that Gods Law doth forbid and require; as Vsu∣ry, drunkennesse, periury, theft, murder: and then wee obey not in respect of men, but for diuine precept sake, the things commanded being such as we cannot but im∣brace, vnlesse we would wound our Conscience: but if the things inioyned, be indifferent of a middle Nature, neither prohibited by Gods Law, nor exacted, yet then we are to obey in Conscience, not of the thinges them∣selues, but first of the generall precept, Honour the King, submit your selues to Principalities, be subiect to powers, &c. Se condly, in respect of the end which the ruler propounds vnto himselfe, and that is externall peace, order, come∣linesse, honesty, which being morally good things, wee are therefore in Conscience bound not to violate them. Thirdly, in regard of certaine accidents which do acom∣pany the breach of human lawes, as disloyalty, contempt of Rulers, scandal to our neighbors; which being things morally euill, therefore when any of them doe yssue for our neglect of ciuill Lawes, then the conscience is hurt and sinne is committed, though the things whereon the Lawes were made, be but indifferent.

Finally, if humane lawes be such, as do determine of circumstances, which be means the better to maintain & obserue Gods moral Law, as touching time and place of diuine worshippe, and concerning the not wearing of Dagges, Swords, Gunnes, to auoyde murther; or mo∣deration in meats, drinkes, apparrell, &c. to auoide in∣temperancy: in these thinges, it behooues vs to make Conscience that we do not offend, because God himselfe hath bound vs to the exercise of all meanes and helpes, whereby any vertue may bee exercised, or any Vice es∣chewed.

Tim.

Proceede to the next verse, [For this cause ye pay tri∣bute,] and tell vs what is meant by these words?

Silas.

Now Paul reasoneth from their owne testimo∣ny, as if he should say, in that you pay tribute, in this you

witnes, that you do owe subiection to Rulers, euen (for this cause) that you may auoide wrath, and keep a good conscience. By Tribute, is meant such paiments as the people contributed to their Rulers, and were brought into the Kings Exchequer (as one would say, for com∣modities exported or imported) thence called, Phoros apo tou phérein, or prosphérein. Tribute herein differs from customes, which are imposts and payments, either paide by the polle, man by man, or according to mens seueral substances, immoueables, things, lands, or mooueables, as Merchandize. Note further, that he saith not [ye giue] but [ye pay] tribute, to teach, that Tributes are not gifts but debts; not things freely bestowed, but of duty per∣formed; as it is written in the beginning of the seauenth verse, Render to euery man his duty. And whereas our A∣postle, writing to all beleeuing Romanes (whereof some were Ministers, some were people) and vniuersally saith to them all, yee pay Tribute: This sheweth, that no per∣sons Ecclesiastical or Ciuill, be exempted from this part of subiection of paying Tribute, vnlesse where there is immunity granted by the bounty of the King.

Tim.

What is our doctrine from this sixt verse?* 1.20

Silas.

That it is a duty by God himselfe laide vpon all sorts of subiects, willingly to pay vsuall customes and tributes vnto their Princes. The Reasons of this duty be* 1.21 these. First, to testifie and declare our subiection toward powers, that we acknoledge them to be our lawful Go∣uernors, and that we haue them in singular account, as men set ouer vs by God, for whose sake wee pay them tribute, subsidies, and customes. Secondly, to maintaine and vphold the publicke charge that Princes are put to, about the publicke tranquillity. Whence it is, that by Vlpian, tributes are tearmed neruireipublica, for that no more a body can be preserued without sinnewes, then a Commonwealth without tribute. Now reason would, that euery man should bee burdened about the vphold∣ing of that, wherein euery man hath an interest & pub∣like

charge to be defraid by publike purse, euery man his share according to his meanes; many hands wil make light labour.

Thirdly, tributes are to be paide as a recompence vnto Maistrates for their great paines, for they must apply them∣selues (as the text saith, verse 6.) to this purpose, that is, with all their study, care, and might they must serue to take vengeance on the euill, and to recompence the good, to vse the sword for making of lawes, for maintenance of peace, execution of iustice, and waging of warres: these be matters of great waight, charge, and difficulty, of much paine and perill, which made the Emperor Maximilian to know that the life of a Rusticke is to bee preferred before the life of a Ruler, who is a seruant to all, to watch when other men sleepe, to trauaile abroad when other men stay at home, to purchase other mens ease and safety with their owne disquiet and danger. Which made a certaine wise man to say, that if a Crowne lay on the ground, he would not stoop to take it vp, it had so many cares annexed to it. In respect whereof, Queene Elizabeth spake it openly in the Parliament house, that she had rather bee a milke-wo∣man then a Queene, were it not more for her subiects sake then her owne. And of a certaine Romane wee reade that long aspiring to be Emperor, hee was not so forward to haue it, as feeling the burthen he was willing to cast it off, yea moaned and complained of the burthen of it, that it was heauy. If this matter were throughly considered, it may restraine many men from aspiring to places of gouern ment, which are ioyned with so many and so great incum∣brances and troubles, if their duty be thorowly done: al∣so it would preuaile with subiects to encourage thē with∣out grudging and murmuring, willingly, yea cheerefully to bring in all such payments which are reasonable and necessarily imposed vpon them for the publike good, or for the sustentation of publike persons: Such as are com∣pelled to pay, doe heereby deserue rebuke. Withall here∣by are reproued our Romanists which both (de facto &

iure) exempt the persons of the Clergy in criminall causes from ciuill tryals, and their goods from ciuill payments, according to a decree of Boniface the 8. and the corrupte opinion of Bellarmine, that the Clergy is exempt in person and goods by donation of Princes: and of Thomas Aquinas that the law of nature hath freed the Clergy, though Prin∣ces had not cleared them. But all this is quite contrary to the law of God, who requires euery soule to be subiect, v. 1. and tribute is a part of subiection, verse 6. Secondly, to the example of Christ & his Apostles, who paide polle mony, Mat. 17. Thirdly, to the lawe of reason and na∣ture, which teacheth that members of a common-wealth and such as partake of the benefit of Gouernors, should in common maintaine gouernemnt, it beeing vnreasonable that when others are burthened, Ministers should be ea∣sed, hauing mony, lands, and possessions aswell as others, (alwayes excepting such immunities as they enioy lawful∣ly,) and some where in that proportion, as were they ex∣empted, Princes should loose the third part of their king∣dome, as now in Spaine, and was sometime in England.

Tim.

What is signified by [feare] and [honour?]

Silas.

Not feare after a crime committed, which is of an euill conscience, but an awe to offend and doe a fault, which is of a religious heart, bearing reuerence to Gods order, and carefull to obserue good lawes without giuing offence. Honour is the testification of inward feare by outward signes, as vailing the cap, bowing the knee, ri∣sing vp because of their place and dignity, keeping silence before them, speaking well of that they do well, couering their infirmities, not as Cham blazoning the faults of Ru∣lers; comming to them vpon command, answering them with good reuerence and meekenesse, attributing to them their due titles. &c. All which belongs to the honour of our superiors may be brought to these few heads, 1. loue to their office and Gods ordinance in it, 2. reuerence of their dignity and power, 3. thankefulnesse for their care & labour, and the benefits which come thereby to all. 4. cha∣rity

in construing wel their actions, interpreting doubtfull things to the best part, 5. prayer for Gods assistance & pro∣tection, 6. obedience to lawful cōmandements, 7. patience in suffering euen vniust punishment, without resistance.

DIAL. VI.

Verses 8, 9, 10. Owe nothing to any man but to loue one another, for he that loueth another hath fulfilled the law. For this, thou shalt not commit adultory, &c.

Tim.

HOw doth the Apostle proceede? and what agree∣ment hath this with the former?

Silas.

This is the second generall part of this Chapter containing an exhortation to mutuall loue. It hath this coherence with the former matter, wherein hauing exhor∣ted to render Magistrates their due particularly, hee nowe generally perswades all Christians to pay vnto all sorts of men whatsoeuer they owe them, not ceasing till they bee quit srom all debts: by which occasion he stirreth vs vp to pay the debt of charity; for if all debts must be paide, then must charity be exercised, because that is a debt, and pro∣fitable for vs to the keeping of the law; which he proueth by these two reasons, one by the enumeration of particu∣lars, verse 9. as thus: The particular precepts of the law are these, Thou shalt not commit adultery, &c. but loue inableth vs to the keeping of these precepts, therefore is loue the fulfilling of the law: the assumption and conclusion of this argument are in the tenth verse. The second reason is, loue doth none euill, therefore it is the keeping of the law. Of these 2. reasons the former is drawn frō a profitable effect of loue, & the latter from remouing of the contrary effect.

Tim.

What is the doctrine we learne from the first words of the text, [Owe nothing, &c?]

Silas.

That it doth behooue euery Christian to haue an honest care for the payment of his debts of all kindes both ciuill and morall. This proposition needes explanation, confirmation, and application: I explaine it thus: it is a part of euery wise man so to liue if it be possible, as he may free himselfe from all pecuniary debts: First, that hee may not bee obnoxious to others, and the lesse bee his owne

man. Secondly, the more a mans debt is, so the lesse is his substance. Thirdly, debt is a disquiet vnto an honest minde, and hath some apparance of discredit. Some, by debt hurt their name, their profession, and their poste∣ritie.

The best meanes to auoyde debts are these. First, fru∣gality and moderation in expences, euer keeping vnder, rather 〈◊〉〈◊〉 at any time going aboue our degree and a∣bility. For whereas diuers there be, who go ouer shooes and Bootes, yea and ouer eares too in debt; that fals out by ouer-eating and drinking, or by ouer building, or by ouer purchasing, or ouer cloathing themselues & theyrs. Secondly, warinesse in contracts and bargaines. Third∣ly, by auoyding rash suretiship, when we know neither the men, nor their estate for whom we become pledges. In this there is much folly, and oftentimes the end ther∣of is beggery, as Salomon in many places teacheth; so doth debts which commeth by gaming, and ryotous li∣uing.

Fourthly, by eschewing to take money vpon Vsury; for that biteth (as the Hebrew word signifieth) & gnaw∣eth estate of many a man to the bare bone at last. But sithence it sareth so with many men, as it is hard for thē to trade in the world without debt, in this case wee are charged by the Apostle, to make due and timely satis∣faction.

Tim.

But what if my neighbour will forgiue the debt? Or what if he be not able to pay it? Or what if the debt be small, or the creditor be dead, & none appointed to require it?

Silas.

Though the debt be forgotten, and neuer de∣manded, yet art thou bound to pay, if thou bee not for∣giuen and quite discharged. If thy debt be so great, and thy selfe so poore as thou beest not able, then after the counsell of the holy Ghost in the Prou. Chap. 6. verse 3. Go humble thy selfe, &c. purpose restitution, promise to pay it when thou shalt be able: and if the Creditor bee dead, and the debt small, and no order left to exacte it,

yet remember, that there is as good right to a peny, as to a pound, and what cannot be rendred to the creditor, pay it to his children, or the next of his Kindred, or in defect of such to the poore; for a Christians care must be, not to owe any thing to any man.

Tim.

By what Reasons may this dutie bee confirmed and vrged?

Silas.

The lesser light of nature, teacheth vs to giue vnto euery man that which is his owne. Secondly, the greater light of the word, instructs vs to deale iustly, and it is a maine part of Iustice commutatiue to pay debtes. Thirdly by paying of debts we shall please God, & finde him ready further to blesse vs. See the example of the Widdow, 2 Kings 4, 1, 2, 3. Fourthly, by this meanes we preserue our credit with men, and the peace of our con∣science with God, and escape the danger of Lawes hu∣mane, and diuine Iustice. Whereas on the contrarie, by liuing in debt carelesly, we offend God whose Law wee breake, we wound our Conscience by iniustice, we hurt our owne estimation, and slander our profession, causing men to speake hardly, not onely of our selues, but of the Gospell for our sakes. Lastly, we also incurre the penalty of the Law (to wit) imprisonment, and the paincs of e∣ternall death (to wit) hellish torment for our vnrighte∣ousnesse, 1 Cor. 6, 9.

Tim.

What vse are we to make of this instruction?

Silas.

First, it serueth for reproofe of such as runne in debt by borrowing, and do not meane to restore. Se∣condly,* 1.22 of such as in payment of debtes are partiall, sa∣tisfying some, and not others, when as they haue where∣with to satisfy all. This is the case of many Bankerouts, which breake, that they may escape by paying by quar∣ters or halfes. Thirdly, of such as do pay, but it is grud∣gingly, driuing their Creditors to recouer by Law, what was lent them in loue. All these are worse then Paganes or Iewes. For the Heathen Romanes so abhorted loose debters, as they made a Law to cut them in pieces, and

to satisfie euery Creditor with a quarter. Wherunto the Gospell alludeth, in allotting punishment to the vn∣faithfull Steward, Math. 24, 51. The Iewes though som∣what milder, yet seuere enough against wretchles deb∣ters, who by their Law must bee solde, and themselues, their wiues and children, become slaues, to satisfy theyr Creditors, 1 Kings 4, 1. Secondly, heere is an exhorta∣tion vnto all persons, as tender either Conscience or cre∣dite, and regarde either God or man, either present or future hurt, to be willing and ready, according to their meanes and power, to answere vnto euery man that they owe them, euen to the vtmost farthing, yea, although it cannot be done but to their owne impouerishing; consi∣dering two things especially, 1. that a little with righte∣ousnesse, is better then much with iniquity 2, and what hapned to the widdow that was careful to pay hir debts, her Oyle (by Gods Blessing) was encreased, till she had enough for the Creditor, and a remnant and remainder for her selfe and children to liue on, 2 Kings 4, 7. How∣beit let this be done not for reputation to keepe credit, or for profit sake, that ye may be trusted againe: but of conscieace and obedience to that God which hath said, owe nothing to any man, that you may bee sure to bee comforted & blessed in your deeds, as the Apostle Iames speaketh in another case, Iames 1, 25.

Tim.

But doth this sentence reach no further then to pecu∣mary debts alone?

Silas.

Yes, it is to be extended to debts both naturall and morall, euen whensoeuer there is any obligation or bond, either of nature, as betweene Father and children, Husband and wife; or of religion, as betweene all other inferiours and superiours, whether Magistrates or Mi∣nisters, &c. all these are debters one to another. What Paul saith of himselfe, Rom. 1, 14. I am a debter to you Romanes, &c. is true of all Superiors. And what he affir∣meth of Philemon 19. verse, Thou owest thy selfe, &c. be∣longs to all inferiors in some sort. This consideration

that mutuall duties are so many, debts should much pro∣uoke vs vnto serious performance. What man is there, that hath but common honesty, but will take care of his debts to pay them, and till the Booke be crossed, & the bils canceld, will giue himselfe no quiet? Now, if wee take not to heart our mutuall duties to do them because they be debtes, what may this argue, but that wee are worse then honest ciuill men, hauing lost both the shame of the Worlde, and also the reuerence of Almightie GOD?

Tim.

What other debt is there yet behinde for Christians to looke vnto?

Silas.

The debt of loue: for when the Apostle saith, [Owe nothing vnto any but loue,] it strongly implies that loue is a debt, yet such a debt it is, as in sundry thinges differs from ciuill debts, which are due but to some per∣sons, whereas loue is to be exercised towards all, friends, enemies, Infidels, and Christians. Secondly, other debts being paide, our substaunce is diminished, but loue by paying it to others, encreases in our selues reddendo mul∣ticiplicatur, as one saith. Thirdly, other debtes may bee paide while we liue, but this of loue cannot be satisfied in this life; it is due in heauen, both to God, to Angels, and to Saints, 1 Cor. 13, 13 Fourthly, debts of mony are to be paide at certaine times and places, but the debt of loue is due alwayes & euery where. Fiftly, other debts may be dispensed withall, and forgiuen: but the debte of loue not so. Men cannot, and God will not discharge vs the practise of our loue, though he will forgiue the 〈◊〉〈◊〉 of our loues.

Lastly, other debts beeing once paide, are no more debts: but loue, although it be paide, is still due, it is al∣waies in paying and euer owing because the groundes thereof bee perpetuall. First, the precept of GOD, Loue thy Neighbour as thy selfe, Math. 22. Secondly, our common Nature, euerie man being anothers flesh, Esay 58, 7. Pro. 11, 17. Thirdly, the image of God imprinted

in our nature. Lastly, common profession, hauing all one Sauiour by grace (to wit) Christ, as wee haue all one fa∣ther by nature (to wit) Adam. Now fithence charity is a debt, and such a debt as we are all bound to pay, it stands euery man vpon that hath any conscience of this debt, to looke vnto all the particulars thereof, which beeing sun∣dry and many, some things being due to the soule of our brother, as to comfort, exhort, rebuke, &c. Other things due to his body, as to couer his nakednesse, feede his hun∣ger, &c. also we being debters to the dignity, life, chasti∣ty, substance, and name of our neighbour, in none of these to impaire him, but in all to increase and preserue them what we can. This must moue vs both to pray for greater measure of grace, to be able to performe this better heere∣after, and instantly to beg pardon of God through Christ for our failing heeretofore; for the debt of charity being neglected, doth increase the debt of sinne: and looke how much wee come short of paying the debt of loue, so much we multiply the debt of sinne; and therefore stand in need both of faith to beleeue the forgiuenesse of that which is past, & of repentance to amend our liues for time to come, to walke henceforth in charity, dooing all our things in loue.

Tim.

Come now to the reason of the Apostle, why we should loue one another, and tell vs what is meant by the [law, and by the fulfilling of it?]

Silas.

Among sundry acceptions of the word [lawe] as first for the books of Moses: Secondly, for the whole doc∣trine of the word: Thirdly, for the morall precepts giuen in Mount Sinai, &c. heere it is put for the second 〈◊〉〈◊〉 because he discourseth of the duties to our neighbour, the loue whereof beeing coupled with the loue of God (as an effect with the cause,) therefore it may well comprehend the whole morall law. By fulfilling is meant heere not the exact keeping in euery point without any swaruing, but the careful endeuour to do one commandement as well as another, without baulking any of them. The drift of the

Apostle heere being this, to teach that the law is generally kept by the exercise of loue, which is therefore saide to bee* 1.23 the fulfilling of the law: First, because it is the end of the commandements, 1. Tim. 1, 5. Secondly, for that it is the motiue to stirre vp to euery duty both to God & man. Thirdly, because it is the summe of the law, Math. 22. 37. 38. 39. Finally, because it is the perfection of the lawe, and were it perfect in vs, would make vs perfect keepers of the law.

Tim.

What is the doctrine we are to learne from hence?

Silas.

This ought very much to kindle our loue, seeing it is such a helpe to the fulfilling of the lawe, then which there is nothing except faith in Christ, eyther of more ho∣nour and beauty, or of more profite and benefit then to be keepers of the lawe: by which first wee haue 〈◊〉〈◊〉 with God, whose image of holinesse and righteousnesse is most absolutely and liuely purtrayed in the lawe; the nee∣rer therefore we come to the law, the liker we are to God. Againe, our study to walke in the law, is both a signe of a blessed man, and the way to blessednesse, Psal. 119, 1. and 112, 1. If the keeping of the law be so beautifull and bene∣ficiall, iudge how behouefull it is to imbrace loue, which inables vs to keepe the law heere in some measure, and in heauen perfectly. As Paul saith of loue, if wee had all gra∣ces, without it they were nothing; so may I say, if we could keepe all the commandements, and not do them in loue, it were nothing. Wherefore let all men that haue their hearts endued with loue, thinke they haue a great bles∣sing, and thanke God for it: and as the Apostles prayed, Lord increase our faith, so let euery good Christian pray Lord encrease my loue; for the more we loue, the more we fulfill the law; and the more we fulfill the law, the more we resemble God the giuer of the lawe; and the liker wee are to God in holinesse, the more we are to be like him in hap∣pinesse. Besides all this, though loue bee not the forme of faith, yet it is a necessary effect of iustifying faith which workes by loue, Gal. 5, 6. and a fruite of the Spirite, Gal.

5, 22. The bond of perfection, Col. 3, 14. The badge of a Christian, Iohn 13, 35. Touching the properties & works of loue, also for the excellency and continuance, read 1. Cor, 13, 4. to the end.

Tim.

But whereas many pretend loue, and haue it not, how* 1.24 shall wee know when we haue indeede the gift of Christian cha∣ritie?

Silas.

First, by the obiect of our loue (if it bee right)* 1.25 that is, if we loue euery one that is (our neighbour) lo∣uing one man as well as another, without partiality,* 1.26 though some men more then others: being wel affected vnto all, howsoeuer others be affected vnto vs, as Christ loued his enemies, so must we. This is one and the best triall of our loue. Secondly, by the measure or maner ra∣ther of our loue, that we loue our neighbor as our selus, that is, as constantly without fainting, as sincere with∣out dissembling, being as carefull through loue to bee helpfull to the bodies and soules of others and to euerie thing that is deere vnto them, as we would haue it done to our selues.

Thirdly, by the quality and nature of loue, which stirs vs vp to respect one man as well as another (though not so much) so to tender him in one thing as well as in another: for what God ioynes, no man may separate, & that God which commaunded loue to our Neighbours persons, hath enioyned charity towardes all the things of our neighbors, not to hurt him in any of them, no not so much as by a thought, much lesse by disgrace or cru∣elty, or vncleannesse, or oppression, or slander. For if we do keepe that Law of not stealing, and dooing wrong, and breake the other which forbids adultery or inconti∣nency, or keepe this, and trespasse by false witnesse, be∣ing full of lies, and euill reporters, or false accusers of o∣thers: or vntouched in all these, yet be cruell, vnmerci∣full, and fierce, offending against that Lawe which pro∣hibits murthers: or at a word, caring somewhat to ob∣serue one, and being loose and licentious in transgres∣sion

of some other, not dooing many euils against our neighbors, yet stiffely and obstinately culpable in some one or few; certainly, our loue is not that christian god∣ly loue which looketh to euery precept, and preuenteth the euill and harme of our Brethren in euery thing, as much as lyeth in vs: for loue dooth none euill vnto our neighbor. Touching these singular and particular Pre∣cepts, note, that that of honouring Parents is omitted, because they might be contained vnder powers also, in an other Commandement: the Commandement of A∣dulterie, is prefixed vnto the Commandement of Mur∣ther.

Lastly, this of fulfilling the Lawe by loue, is ill wre∣sted of Papists to proue Iustification by workes: for this is not heere the Apostles purpose: and when they shall proue that any meere man hath perfect charity, such as the Law exacteth, we will then confesse, that righteous∣nesse before God may come by loue. Meane while, wee dare not crosse the doctrine of the Spirit, teaching in so many plaine texts, righteousnesse to be attained by faith without the workes of the Lawe, which yet wee may in some sense bee saide to fulfill; both because in our head it is perfectly kept, & that is allowed to such as beleeue in him. Also with Augustine we say, Quicquid 〈◊〉〈◊〉, idquasi non factum deputatur. Lastly, the Saints keepe it in desire and endeauour, with care & studie to obserue it in perfection of partes, though not in perfection of measure and degree, which to vs in this our pilgrimage is vnpossible, Rom, 8, 3.

DIAL. VII.

Verse 11. And that knowing the time, that now it is high time to awake out of sleepe: for nowe is saluation neerer, then when we beleeued.

Tim.

WHat is the contents of this Scripture, and what is the Coherence and dependance of this Text with the former?

Silas.

For the Contents, this Scripture hath in it an

exhortation vnto an holye conuersation generally, and more particularly vnto some speciall vertues of Christi∣anity, as temperance, sobriety, chastity, peace, with an expresse graue dehortation from the contrary vices, as excesse, ryot, wantonnesse, strife; things common, yet verie odious sinnes: all vrged and pressed from an argu∣ment of the circumstance of time, and the present condi∣tion of Christians, who being graciously thorough the Gospell deliuered from the night of ignorance and vn∣beleefe and restored to the light of knowledge & faith, ought diligently to flye the workes of darknesse, and to do the deeds of light, agreeing vnto the state of Grace wherein they are set. For the connexion or dependance vpon the former Scripture, that is touched in the verie first words [And that,] as if hee should say, Vnto the for∣mer exhortation to Christian charitie, I do further adde this concerning an holy, sober, and chast life. Heere is therefore not a continuation of the former matter (as some doe thinke the dutie of mutuall loue, to bee now prest with new reasons:) but a transition rather, from a perswasion to charity, to an exhortation to sobriety and chastity.

The like exhortation vnto this, we finde in Ephes. 5. 8. and 1 Thess. 4, 5, 6. Wherein we haue a verie plain ex∣position of this our present text, interpreting both what is the armour of light, and the workes of darknesse, and what is meant by the day and by the night, and what by sleeping, and what by waking. All these places concur∣ring in the same scope and drift, which is, to raise vppe Christians from the sleepe of sinne, and carnall securitie vnto Christian watch fulnesse and sobriety.

Tim.

Touching the Method of the Text, tell vs vvhat it is, and of what parts doth consist the rest of this Chapter?

Silas.

For the Method, the text hath a proposition, which is, that we awake out of sleepe; vnto which there is ioyned a confirmation taken from sundry arguments, wherof the first is from the opportunity or circumstance

of time, which beares a great sway in all things, [Know∣ing the time.] The second, is from that which is profita∣ble (to wit,) the nearer we come to the goale, to runne more chearfully, that wee may obtaine the prize, [Our Saluation is neerer.] The third, from their present state, being past from the night of ignoraunce, to the day of knowledge; and therefore, the deedes of the night are to be let passe, that the deedes of the day may bee done, verse 12. The fourth, is from that which is comely and honest, verse 13. a strong motiue vnto all honest minds, and ingenuous dispositions, which are more ledde with honesty, then with vtility. This is amplified with an enu∣meration of the contrary works of darknesse, as ryoting, drunkennesse, &c. which are directly repugnant to the armour of light, which is not heere particularly recko∣ned vp, but wrapt in a new Metaphor of a garment [Put on Christ:] which comprehendeth the graces of Christ, opposite to the former workes of darknesse. All is shut vp with an answere to a secret obiection: What then, shall we allow no delight to our flesh and fraile nature? Yes (saith the Apostle) so it be not filthy lust, & to serue lasciuiousnesse, verse 14.

Tim.

What is meant by the time, and by knowing of the time?

Silas.

By [Time] is signified the season and opportuni∣ty* 1.27 to do any thing fitly. By [Knowing] is meant so to see it as to obserue and marke it, and so with such earnest endeauour to looke to it, as not to let it flye and passe away. Knowledge is vsed for all such things as doe fol∣low knowledge, loue, care, consideration, labor, &c. so is the word vsed, Psal. 1. last verse, Rom. 11 2. Also 8, 29, &c.

Tim.

What is our Lesson from these first words?

Silas.

Hence ariseth a generall instruction, that all our actions are to be done seasonably in a due time. As for example, to vse the instances of the Apostle, if wee will sleepe to do it in the night, for that is the season fit for

sleepe; but if we will awake and worke, let vs do that in the day, as nature hath ordained as meete for such a pur∣pose, as it is written Psal. 104. The Sun ariseth, and man goeth forth vnto his labour. There are sundry things which being done in their season, are well done, and praise∣worthy, but being done out of meet time they are faults and blame-worthy.

Instinct of Nature hath taught the Swallow & Crane to know and keepe their seasons, as the Prophet Ieremy saith, Iere. 8, 7. and it is the counsell of the Heathens to take hold of occasions and seasons. The Poets did feigne Time to haue a bush before, & to be bald behind, wherby they meane to teach, that opportunities and fit times to do things is not to be ouerslipped. Christ hath giuen vs an example in his owne person, for hee duely obserued occasions of Doctrine and Myracles. This wisedome our Apostle would teach vs heere, when he saith, [It is high time.] And vnto the same discretion, doth Iames call vs, Iames 5, 13. To pray when wee are afflicted, to sing Psalmes when we reioyce. Esay complaines of such as gaue them∣selues to pleasure and mirth, when Gods iudgments cal∣led them to mourning. It is great indiscretion securelie to follow our carnall pleasures, when God cals vs to se∣rious repentance. Salomon saith of God himselfe, Ec∣cl. 3, 1. That GOD hath an appointed time (that, is a sea∣son) for all his Workes. Let Gods Children labour to imi∣tate their fathers wisedome, for that which is written of speeches & words spoken in season, they are like Apples of Golde, with Pictures of Siluer, may be said of works done in season, they are precious and pleasant. It were a shame for vs to be worse then sencelesse creatures, and godlesse Heathen, yet it is the common sinne of Christi∣ans, as in their particular actions, not to marke offered occasions of God to do good: so in their general course of life, numbers are asleepe when they should wake, con∣trary to the Apostles counsell heere, It is high time that ye did awake out of sleepe.

Tim.

What is meant here by sleep, and by waking out of sleep?

Silas.

[Sleepe] by a metaphor signifies sinne; it is a speech* 1.28 translated from the body to the mind, for (sleepe) proper∣ly, is a natural thing belonging to the body: it is occasioned* 1.29 by euaporations of nourishment, whence fumes rising out of the stomacke into the head, thereby the senses beeing bound, a man is vnable to heare, or see, or smell, or to per∣forme the common functions of naturall life. A waking out of sleepe is the liberty of the senses, that they may per∣forme their functions, as Aristotle describes it in his booke (de somno & vigilys.) Spiritually by sleepe is signified [sin] which being securely liued in, disableth the soule from do∣ing the duties of a godly life, whereof men haue no care so long as they bee carelesse and sencelesse, without the knowledge and feare of God, no more then sleepy men haue care of their ordinary affaires. Further, our spiritu∣all waking implyeth a knowledge of the will of God, and a study of a godly conuersation: at a word slothfulnesse of the minde drowned in worldly cares, carnall security, ig∣norance and contempt of God, are the sleepe heere spo∣ken of, which causeth vnregenerate men to be dead, euen while they are aliue, as it is written of the Ephesians being vnbeleeuers, Ephes. 2, 1. and of those wanton widdowes which were giuen to their pleasure, 1. Tim. 5. and of the Church of Sardis, both Pastor and people, Reuel. 3, 1. For as for the time of [sleepe] it litle differeth from death: so se∣cure sinners are spiritually dead; but on the contrary, faith in Christ, accompanied with hope, loue, feare of God, and repentance, is the waking out of sleepe heere spoken of, which causeth men though dead to liue; for such as liue godly in this world, are sure to liue happily in the world to come, for the lise of gtace is eternall ending in glorye which neuer hath an end.

Tim.

Yea, but these Romanes were conuerted and did be∣leeue, therefore why doth he say to them, It is time to awake out of sleepe? as if they were dead vnto sinne, and not aliue to God?

Silas.

It is true, that the Romanes for the most or best

part, were indeed regenerate persons and beleeuers, such as were already wakened out of the sleepe of sinne, as appea∣reth by the testimony that Paul gaue them. Rom. 1, 6, 7, 8. and 6, 17, 19. yet this admonition is not vnfit and vnmeete for them, because still there were amongst them such as slept in sinne, being drowned in the pleasures of this life, not minding God nor their owne saluation: and euen the faithfull themselues were but in part awaked out of sinne, Math. 25, 1, 2. The fiue wise Virgins slumbred no lesse thē the foolish, & the Church Cant. 5, 2. confesseth that how∣soeuer her heart waked, yet shee was asleepe. Thirdly, Christians haue still some drowsinesse and sluggishnesse a∣bout heauenly things hanging vpon them: this exhorta∣tion then (to awake out of sleepe) is alwayes needsull, as to leaue the reprobate without excuse, and to leade the elect which are not yet borne anew, to a consideration of their estate, that they may turne and liue: so to quicken the soules of true beleeuers, vnto a farre greater care of ho∣linesse then euer yet they exprest. And this is the very les∣son which we are all heere to learne and take out, that such as haue done well goe forwards with all alacrity and cou∣rage. It is not enough to enter into the estate of christiani∣ty, but we must still goe forwards till we haue finished our course. Christians must seeke to grow in grace, as world∣lings in riches, in honours, &c. a progresse in true piety is the scope which Paul heere aimeth at.

Tim.

What reason may be rendered of this lesson?

Silas.

The very same that Paul rendreth heere, because our saluation (that is, eternall life in heauen,) is neerer thē when we beleeued, which compareth (not the law of Mo∣ses with the Gospell,) as an obscure light with a more cleerer, but the increasing of our faith with the beginning, (for he writeth not to Iewes onely, but to Gentiles,) by an allusion to such as runne in a race, who runne the more swifter the neerer they come to their races end; least if they be slothfull, others ouerstrip them and get the goale from them: So Christians the longer time they haue beene be∣leeuers,

and the further they haue proceeded in the way of godlinesse, they must runne with the greater diligence and earnestnesse. The motion of a Christian life must not be like to a violent motion, which is slower towards the end: but like to a naturall motion, which towards the ende is the swifter. Hitherto belong all those promises, Math. 10. He shall bee saued which continueth to the end: and the threatning of being shut out of the kingdome, if we looke back after we haue set our hand to the plough, Luke 9, 62. and those reprofes, Will ye end in the flesh after yee haue begun in the Spirite? Galath. 3, 3. and those exhortations, Remember Lots wife: againe, So runne as ye may obtaine, 1. Cor. 9, 24. and, Keepe faith and a good conscience, 1. Tim. 1, 19. and, Striue lawfully, and lay hold on eternall life; and whatsoeuer places doe perswade vs to increase more and more, and to grow, and to holde fast what wee haue receiued, and to continue in the bountifulnesse of God. He that is a watchman may not wake one halfe of the day and sleepe the other, so he may loose his head; nor a rūner in a race may giue ouer afore he come to the goale, then he loseth the garland, and such as faint in wrastling loose the crowne; therefore quicken your hearts, and en∣courage your selues to profite and proceed in your godly course, whereof a great part being already runne, & there being perill by slacking and giuing ouer study of piety, and such fruite and benefit in perseuerance, it behoueth you so much the more cheerefully to finish the rest of the race, knowing there will bee an ende, and your hope with your labour in the Lord will not be in vaine.

DIAL. VIII.

Verse 12. The night is past, and the day is at hand, let vs therefore cast away the workes of darkenesse, and put on the armour of light.

Tim.

VVHat is done heere by our Apostle?

Silas.

Heere is the thirde argument, taken from the circumstance of time, or of the Romanes present con∣dition, concluded in these two Sillogismes: First, when

the night is gone, the workes of the night must be laide aside; but when we beleeue, the night is gone: therfore we are to cease the workes of darknesse. Secondly, when the day is come, we are to do the workes of the day, but the day doth shine vppon vs; therefore we are to do the workes of the day.

The summe of the whole Argument is, that seeing the night of ignorance is past (which is the season of liuing in sinne and security) and the day of the knowledge of God is appeared (which is the season to awake in,) let vs therefore endeauour to frame our liues sutable vnto the time and present state of grace wherein wee are placed, by putting on the armour of light, and casting off the workes of darknesse.

Tim.

Shew vs now more plainly what is meant by the night and the day, and by being far spent?

Silas.

Night properly is the time which followes the setting of the Sun, when darknesse couers the earth, and men giue themselues to sleepe and rest: but heere Meta∣phorically it signifies that time of ignorance and vnbe∣leefe, which goeth before our effectuall calling. And (by being farre spent) is meant not beeing quite past ouer, for then it should not be saide, the day is at hand (for it should be present:) but the word signifies, that it is well gone forward and proceeded in, and neare spent, grow∣ing towards the day (as one would speake.) Thus the Greeke word imports, according to which, it is transla∣ted by the Latines, not Praererist, but processit nox.

Tim.

What Doctrine may wee learne from these first Wordes?

Silas.

These two: the first is, that euen the elect of God before their new birth, are couerd with the night, and oppressed with the darkenesse of infidelity and sin. They do no more see the way to eternall life, then men in the darke see the way to walke in: they grope euen at no one day, euen like the Sandom tes at Lots doore. So they doe not see what they are to doe that they may please

God, as they in Actes 2. For they which are in darknes, know not whither they go. In this respect, being like the man borne blinde, Iohn 9. whose eyes Christ must open before he can see: so must he enlighten our mindes before wee can haue sounde and sauing knowledge of God.

The reason is rendred, 1 Cor. 2, 14. This miserable e∣state of the chosen before faith is called darknesse, Ephe. 5, 8. and the power of darknesse, Actes 26, 26. and night in this text: and themselues abiding in this estate, are called children of the night and darknesse, 1 Thess. 5, 7. Therefore as Paul being blind, must haue the scales ta∣ken from his eyes, that he may see, so the elect can haue no knowledge of God vnto saluation, till they are deli∣uered by him from their naturall ignorance, which is the first worke of grace in them, called illumination of the Spirit; who beginneth the conuersion of the elect at the enlightning of their vnderstanding, Rom. 12, 2.

Tim.

What profit are we to make of this Doctrine?

Silas.

It confutes the Popish opinion, touching liber∣ty of will to turne our selues to God; for how can wee turne our selues to that which is good, since we are not able to see what is good? If wee cannot perceiue the things of God, much lesse are wee able to embrace and follow them, for Voluntas sequitur intellectum. Secondly, it must moue the chosen which are called & enlightned both to ioyful thankfulnesse, that they haue escaped the night of ignorance, and are become children of the day, saying, I praise the Lord, who hath turnd my night into day; And vnto harty sorrow in behalfe of such as do yet sticke in their grosse darknesse of sinne and ignoraunce, pittying them, and not vpbraiding them; remembring our selues that we were once such as they be Galat. 6, 1. And lastly it teacheth, that al wicked impenitent sinners be in darknesse to this houre, whatsoeuer knowledge of God they seeme to haue.

Tim.

What is the second doctrine?

Silas.

That they which are regenerate, are not whol∣ly freed from ignorance and vnbeleefe, whereof stil they haue the remainders, though they reigne not nowe as before their calling. Pauls confession touching himselfe, Phil. 3, 12. and touching all the Saintes, 1 Cor. 9, 25, &c. sufficiently teach, that there are imperfections still stick∣ing to our knowledge. If in his, how much more in ours so farre inferiour to him? As it is in the twilight, so it fa∣reth with the godly in this life, much darknesse mixed with their light. Hence it is, that in the next wordes he writeth not, that the day, (that is,) the knowledge of Christ by the Gospell is present and come, but approa∣ching, and at hand onely. It shineth not forth fully, but is in part light, some in part darke: as at the dawning or breake of day, so is it with the godly in this life, they are somewhat illuminared, but not wholly enlightned. In∣deede their knowledge now after their new birth, being compared with their ignorance before, may be tearmed day, but it is not so; rather like a night, in respect of that knowledge they shall haue in heauen, for then they shal see him as he is, 1 Cor. 13, 10, 12. Distinguish these three times: First, night before our calling: secondly, day af∣ter effectuall vocation: thirdly, full day at our glorifi∣cation.

Tim.

To what Vse must Christ ans labour to turne this do∣ctrine?

Silas.

That we maruel not when we see some learned godly men ouertaken with some errors, yea and whole Churches also, as the Galathians erred about iustificati∣on, the Corinthians about the resurrection from the dead. Chrysostom was tainted with an opinion of free will, and Peters primacy: Origen maintained vniuersall saluation of men and diuels: Cyprian held rebaptization: Augustine wrote doubtfully about purgatory, and helde (for a while) confidently, that Children could not be sa∣ued without the Lords Supper: Illyricus failed about O∣riginall sinne: Hierom immoderately extolled virgini∣ty

aboue marriage: Ensebius was an Arrian, also defen∣ded Peters abiuring his Lord: Luther held consubstanti∣ation. At a word, as the fairest face hath a wart, so the learnedst men haue their errours, because the night of their ignorance was not whollye spent, nor the day of their knowledge wholly come, their remaining igno∣rance brought false expositions and opinions. Second∣ly, let this warne and exhort al Christians more earnest∣ly to pray God to keepe them from errours, & to that end, that he would encrease their knowledge and iudg∣ment, Col. 1, 9, 10. 11.

Also, let it admonish vs neuer to content our selues with any measure of vnderstanding in heauenly thinges, but vse all good means, that we may grow more & more in all knowledge of Christ, ioyning knowledge vnto knowledge, as worldly men adde riches to riches, and as the Sunne encreaseth in brightnesse till high noon, so let the word of Christ dwell in vs in all wisedome. Fi∣nally, let it moue vs both to be modest in our assertions about diuine things: not hardy and bold to affirme that whereof we doubt, but suspecting our owne ignorance, be more ready to heare then to speake, to learne then to teach: and the things to be knowne many (& deep some of them) being humbled, that our ignorance is so much, and our knowledge so little, duely considering, that as wee haue no knowledge but what wee receiue, so that which we do know, is farre lesse then that which we do not knowe; which all holy men haue both felt and con∣fessed.

Note further, that howe much the day is aboue the night, so much doth knowledge excell ignorance, Eccl. 2, 13. Also the necessity of knowledge appeareth by this metaphor: the day not more needefull to doe worldlie works, then knowledge to a Christian, to do the works of saluation. This condemnes such of extreame follie, as care not for knowledge, but do despise vnderstanding: and serues as a spurre to quicken our mindes vnto the

search of the Scriptures, that our sight in Gods matters, may be clearer and greater then it is.

Tim.

Tell vs what is meant by the [Workes of darkenesse,] and whereof it puts vs in minde, that we are willed to cast them off?

Silas.

Workes of darknesse signifie all vices, but such especially as be named in the next verse: which be tear∣med* 1.30 [Workes of darknesse,] First, because they come from blindnesse of minde. Secondly, because the dooers of them seeke after darkenesse, For he that doth euill hates the light, Iohn 3. and the Adulterer loues Twilight (saith Iob. Thirdly, because they leade to vtter darknesse, & * 1.31 eternall misery, such as liue and die in them. And by the [casting them off,] we are warned of these three things. First, that with speede and hast we turne from our sins, as a man that awakes out of sleepe, maketh hast to cast away his night garments. Secondly, that we do it with detestation, as one doth with loathing cast awaie and throw from him his tatterd ragges which hee abhorres. Thirdly, that we cast them so from vs, as we neuer mean to take them vp againe, as we neuer resume our ragged apparrell.

The contrary Garments rehearsed, Gal, 5, 22. and E∣phes.* 1.32 5, 9. are heere termed [Armour,] both because they offend our spirituall enemies, and defend vs against their assaults: they be not Garments to couer our sins, but ar∣mour to helpe vs in our fight against sinne. Now these* 1.33 graces be called [Armor of light,] because they flow from and followe the light of Christian knowledge: and se∣condly, cause vs to shine before men by good workes, and at last leade vs to the light of heauen. We are sayde to put on this armor when we do good works with such delight, as we do take in cloathing our selues, and so put them on, as we neuer meane to put them off any more; & as we cloth our selues entirely frō top to toe, so to en∣deauor to do all good works which concern vs. Cheare∣fulnesse, diligence, constancy, and integrity in wel-do∣ing

is heere required.

Tim.

What learne we from hence?

Silas.

First, that there be two parts of a renewed and daily repentance: First, to put off workes of sin; second∣ly, to put on the graces of Christ. Againe we learne, that in these two parts of repentance, wee must be exercised continually all our life long till death. Thirdly, that in the practise of repentance, we must begin a casting off, departing from iniquity, ceasing from euil, &c. Fourth∣ly, that this is not enough that we endeauour to abstain from sinfull workes, there is also of al repentant Christi∣ans, further required to doe good thinges commaun∣ded.

DIAL. IX.

Verse 13, 14. See that ye walk honestly, as in the day, not in gluttony, & drunkennesse, neither in chambering and wanton∣nesse, neyther in strife and enuying, but put you on the Lorde Iesus, and take no care for the Flesh, to fulfill the lusts of it.

Tim.

TEll vs what is meant by walking, and honestly?

Silas.

By walking (after the ordinary phrase) is meant liuing or leading our course of life. [Honestlic]* 1.34 that is, decently or in a comely fashion, which Paul ex∣pounds by three aduerbs, godlily, iustly, soberly, Titus 2, 11. The Apostle still followes the allegorie of night & day, sleeping and waking; as the custome of men is, when* 1.35 the time of a waking drawes on, not onely to leaue the Bed and night cloathes behinde them, but to doe such workes as vse to be done in the day, hauing care of their habite and actions that all be decent and fit: so for chri∣stians which are awaked out of sinnes sleepe, and are es∣caped the night of ignorance, it is not enough to bee no more secure, and to cast off euill workes, but to busie themselues diligently, as may becom the day of the gos∣pell. It will not suffice to be voide of euill workes wee must be exercised in good workes: as for a man to arise out of his bed, it is not sufficient, he must addresse him∣selfe to some duty of his calling.

Tim.

What is the doctrine of these first words?

Sil.

They be 2. First frō the word [walke] we learne that Christianity is no idle profession. As men of this worlde when they bee rising in a morning out of their beds, must addresse themselues to some labour: thus God, nature, reason, lawes, and religion doe teach that none may liue out of a vocation, or idle in his vocation. Bees, Birds, and Beasts doe worke: should men liue at ease? So Gods chil∣dren when they once know Christ, and that the day light of knowledge doth shine, they must euer after be dooing, to knowledge they must ioyne action, vnto talking adde walking. As sparkles flye vpwards, so men be borne to la∣bour, and so the elect which be borne againe, they are to worke the workes of God: see Iohn 6, 27, 28. Luke 13, 24. 2. Pet. 1, 6. The Church of God is like a Vineyard, Mat. 20, 1, 2. also to husbandry, 1. Cor. 3 9. and a Christians life is likened to a warfare, Christians be souldiors. These be painefull trades, and courses of life full of labour, which shewes that in Christianity there is no place for sluggish∣nesse and security.

Also Christians be a brood of trauellers, their country is aboue, the way it is long & narrow, therfore that they may come to their iournies end, there is no standing stil or sit∣ting downe, but there must be a walking and a going on. Marke that Paul puts himselfe in the number, (Let vs walke:) an Apostle may not liue at ease in Gods Church. Christ himselfe went and walked about, doing good: My Father workes hitherto saith Christ, Iohn 5, 17. and I worke: the Spirite also worketh; is it meete that wee bee exempted from walking and working?

Tim.

What is the vse of this doctrine?

Silas.

First, to informe our iudgement about the con∣dition* 1.36 of our christian calling, that it is coupled with much difficulty, contention, and labour, contray to that which most thinke, that to be a Christian is a matter of nothing, but to say the Lords prayer, the ten Commandements and Creede, to come to Church Sundaies and Holy-daies, &c.

These are deceiued, for we are taught that our profession is full of perill, (wee must forsake our goods and liues for Christ,) and of paine, and trauaile. The virgins which will enter in with the Bride-groome, must bee watchfull, and they shall be blessed who walke in the wayes of Gods commandements.

Secondly, it serues to reproue such as sleepe still in se∣curity and carelesse liuing, yet beare themselues in hand they be good Christians; they will spare no paines for back and belly, for profite and pleasure, but will not lift a foote nor stirre a finger towards the worke of their saluation: let such remember that the fiue foolish Virgins were shut out for this cause, for that they were negligent to trimme their Lamps. If that these slothfull Christians will not bee re∣formed by that voice of Christ, Mat. 20, 6. Why stand yee heere idle all the day? nor by that of Salomon, He that loueth sleepe shall surely goe in rags, and come to pouery: yet let them be affraide of being shut out of the kingdome, and cast in∣to extreame darkenesse, which must bee the portion of all such as loue their ease, and snort in their sinnes: For such as liue like droanes deuouring the hony gathered by the industrious Bees, what will be their ends?

Tim.

What is the other lesson from this word [honestly?]

Silas.

That our workes must be honest, and such as be∣come the day of knowledge. Common ciuility teacheth men to goe decently, and to doe honest things in the day when al men see and obserue how they goe and what they doe: Likewise let Christians thinke that now the day-light of the Gospell is come, they must doe onely such workes as may become the Gospell, and are worthy of the light. Men are drunke in the night, saith Paul, 1. Thess. 5, 7. and when ye knew not God, ye serued dumbe Idols, Gal. 4, 8. And he tels the Ephesians that when they were in ignorance they committed sinne with greedinesse, Ephes. 4, 19. but now that they know Christ, they must no more haue fel∣lowship with the workes of the night, the vnfruitefull workes of darkenesse: For the light which hath appeared

teacheth vs to deny vngodlines & worldly lusts, and to liue godly towards God, iustly towards our neighbour, and so∣berly in our selues. If a man would doe such workes in the day as many will doe in the night, what a shame were that? so it were a dishonesty now that Christ the day starre is ri∣sen, still to lye, steale, deceiue, &c. and do the other works of darkenesse. As Paul exhorts, Ephes. 4, 28. and 1. Peter 4, 2, 3, 4. so I exhort you not to doe the euill now which in your ignorance ye were wont to doe, but to thinke it suf∣ficient, that so long ye haue followed the lusts of ignorāce, henceforth applying your selues to please God by doing godly workes. Now seeing there must be a ceasing from euill workes that wee may doe the workes beseeming the day: what may wee thinke of such as since the day appea∣red, continue still in their former vices, their vncleannesse, vsury, couetousnesse, oppression, cruelty, railing, slande∣ring, swearing, to whom may we compare these? They are like vnto certaine infamous and vnthrifty gamesters, who contrary to the order God hath set in nature, turne night into day, and day into night, sporting and playing al night time when they should sleepe, and sleeping in the day whē they should worke: So it sareth with numbers of vs who still delight in, and exercise our selues in workes of cor∣ruption, nowe in the cleare and bright day of grace: these things which without red cheekes one cannot doe, no not in secret, & which a Christian should be ashamed to speake of, yet are commonly practised without blussing, in this broad day light of knowledge: a most lamentable case, & will cost full deare to walke still in darkenesse now in the day of the Gospell.

Tim.

What be those duties which doe most defile our honest conuersation, and which euery man must auoid that hath care to liue honestly?

Silas.

These sixe especially: First gluttony, or rioting, which properly signifies night reuellings, all vntimely and vnmeasurable eating, and more generally it imports all excessiue feasts by day or night, when men eate till they

glut themselues to the dulling of their spirits, the silling of their bodies with diseases, the wasting of their sub∣stance, the stirring vp of Concupiscence. And note, that Paul forbids not eating, whereof there is great necessi∣ty, or feasting, whereof there is lawfull vse, so the occa∣sion be iust, and care be had of fit time, of our estate, de∣gree, and ability; also that moderation be vsed: but im∣moderate, vnhonest feasting is heere prohibited, such as the Heathens vsed, and the Prophets condemne, Amos 6, 3, 4, 5. Esay 5, 12, and 22, 12. The second vice is drun∣kennesse, this is excesse in drinking, taxed by Esay, 5, 11. Prou. 23, 29, 30, &c. it causeth much woe to bodye and minde. For wine & women takes away a mans hart, (or wise∣dom,) Hos. 4, 11. & by Peter, 1 Pet 4, 3. Eph. 5, 11, 12. in wine is excesse, otherwise a little wine for infirmity sake is allowed, 1 Tim. 5, 23. It is reckoned vp among the sins which barre men out of Gods kingdome Gal. 5, 17, 18. and 1 Cor. 9, 10. This vice being so sweete and agreea∣ble to our corrupt nature, is hardly repented of. Lawes of God & men wil not bridle it. Such as suffer it, when it is in their power to hinder, or do not what lieth in them to hinder it: they are no lesse guilty before GOD, then they that committed it.

The third vice is Chambering, the sourth is wanton∣nesse, that is, all vncleannesse about the acte of genera∣tion, or bed meeting by fornication, adultery, &c. Non prohibet cum mulieribus miscere sed scortari (saith Chryso∣stome) these be continuall companions and fruits of the two former. For vagrant and vnchast desires about sexe, do proceede from excesse in meats and drinks. This may appeare by the example of Lot, Noab, Dauid, all which vpon much drinking and full stomackes did sinne by in∣continency, Sine Cerere & Baccho friget Venus. Looking vpon wine, and lust after women, are ioyned together by Salomon, Pro. 23, 33. Rioting and harlotry met in the prodigall son: and who sees not most Bastardes, where there is most liberall drinking and feeding?

The fift vice is strife, which is a falling out and conten∣ding about matters of Faith or affaires of life. The sixte vice is enuy, which is a repining or griefe at the prospe∣rity of others. See the Dial. on Rom. 1. verse 29.

Tim.

What are we generally to obserue touching these sixe Vices?

Silas.

These sixe things: First, they be such vices, as a man which hath no further care but of his honest repu∣tation he wil not do them, many Heathens haue shunned them, and haue bin free from them touching outwarde acte. Secondly, obserue that he nameth some few vices in stead of all: see more of this bad broode, in Gal. 5, 19. 1 Cor. 6, 9, 10. Thirdly, these were named because they were nationall, or more naturall, or sinnes most vsed, therefore most to be striuen against. Fourthly, a great fountaine or sinke rather of sinne is stopt and dammed vp, when either christians do repent of excesse in eating and drinking, or when gouernors doe represse these vi∣ces; whereas by sufferance and practise of them, a floud gate of iniquity is set wide open. Fiftly, obserue that godly persons after their newe birth be subiect to these dishonest sinnes, else Paul would not haue dehorted the beleeuing Romanes from them. Therefore Gods people must watch and pray, and his Ministers must warne the people continually of them. Lastly, to be free from these vices, is required, that Christians auoide all occasions, means, causes, & prouocations vnto them. Sinne cannot be eschewed, whiles enticements vnto sinne be cherri∣shed: Who will no euill doe, must do nothing that be∣longs thereto.

Tim.

What is done in verse 14?

Silas.

The maine exhortation is repeated, onelie the forme of words is varied. Also now he expoundes the armour of light (as hee had by particulars declared the workes of darknesse) by a new Metaphor of a Garment,* 1.37 to which Christ is likened [put on,] because as a Garment hides our corporall nakednesse, so by Christ our sinnes

are couered from the sight of Gods Iustice. Also a Gar∣ment, compasseth in our body aboue and belowe, from top to toe, so all the corruptions of beleeuing sinners, bee couered vnder this Mantle of Christes righteous∣nesse.

Lastly, a Garment serues not for couering onely, but for comelinesse & ornament too; so the Spirit of Christ dooth decke and adorne Christians soules, euen as his death doth hide our spirituall pollutions: Christ is our wedding Garment, and our long white robe, Reuel. 3, 18. Aarons Garment is a type heereof, the glorious ap∣parrell, of the High-Priest vnder the Law; was a figure of this spirituall raymenr, and taught Gods people, that as neuer the High Priest might appear before God with∣out his Ephod and fine linnen garment, so sinners can∣not with liking and allowance come vnto God other∣wise then by Christ, by whome alone there is accesse made to God, Rom. 5, 2. Iacob put on Esaus clothes when he got the blessing, and for the obtaining of heauenlie blessednesse, it is verie necessarie that we put on Christ.

Tim.

But seeing Christ is put on by Baptisme, Gal. 3, 27 how are the Romanes being alreadie baptized, exhorted to put on Christ?

Silas.

Christ is put on two wayes: First, Sacramento tenus. Secondly, reipsa: either in the Sacrament onely, or in truth also. Thus the Maister of Sentences distingui∣sheth out of Augustine, who writeth thus, Indu mus Chri∣stum aut ad Secraments perceptionem, aut ad vite sanctifi∣cationem. The former is common to good and bad; the latter is peculiar to the Saints: many of Gods Children do liue euen in the estate of sin and death without Christ till they come to yeares of discretion, as Zacheus, Paule, the theefe; these till their conuersion receiue no more but the Sacrament without Christ, who is the thing sig∣nified; and reprobates do neuer put on Christ otherwise then Sacramentally, and by profession of him before the Church. Paul writing heere to persons both baptized

and conuerted, and growne into yeares, and grafted in∣to Christ, exhorteth them vnto the latter putting on of Christ, to wit, in deede and trueth, and that more and more vnto further sanctification of 〈◊◊〉〈◊◊〉 Fob this phrase* 1.38 [put on] in the present time, noteth a continuall acte, which endureth and must be done al our life long Christ is truly put on after two sorts. First, when the elect tho∣rough a liuely faith, do as certainely possesse Christ, as they do their owne Garments; whereof they are still the more assured, the more they stirre vp their Faith, and do encrease in good knowledge of the Gospell. Vnto this putting on, belongs two actions, one of Christ, that hee put on all our sinnes and wretchednesse, 〈◊〉〈◊〉 Cor. 5, 21. the other of the beleeuing heart, to lay holde more firmelie on Christ his righteousnesse and life, to make them our owne as our cloathes be.

The second way of putting on Christ truly, is when the fruits and graces of the Spirit, are plentifully giuen, or more largely powred into the Christian soule, to deck & beautifie her as a rich Garment: there being two vses of apparrell, first to couer, and secondly to adorne: this latter, is heere respected principally at least. For howso∣euer Paul would haue Christians to bee cloathed with the Sacrifice of Christs death, as Adam couered his na∣ked body with skinnes of dead Beastes, yet because hee doth not heere entreate of incorporation into Christ, & apprehending him to Iustification, and this phrase of putting on Christ, beeing opposed vnto the workes of darkenesse, mentioned verse 13. Therefore this woulde be vnderstood chiefely of growing and encreasing daily in the graces of the new man, such as be rehearsed, Col. 3, 10. Galath. 5, 22. 2 Peter 1, 5, 6. but especially in so∣briety, chastity, charity, peace, and meekenesse, which are contrary vnto these vices mentioned in the former verse. So then, the meaning is, that as the bodie with Iewels and outward Ornaments, so our Christian soules should bee beautified plentifully with such temperance,

tinency, sober and chaste liuing, purity of thought and bodye, with that loue and comfort as commeth vnto vs from Christ, and were in all abundance in the manhood of Christ, whom the Scripture setteth before vs as a pat∣terne and sampler, to follow in these and other graces, Iohn 10, 27. 2 Pet. 2, 21. 1 Iohn 2, 6.

Tim.

What instructions may wee gather from hence?

Silas.

That all Christians that doe endeauour them∣selues more to resemble Christ in these good workes, then they haue done before, beeing more studious of a temperate, peaceable, humble, and chaste behauiour, they do fulfill this precept of putting on Christ. Againe, whereas these graces are called [Christ,] wee are taught that we must haue Christ himselfe, before wee can haue any gift of grace. Whereas Origen saith He that hath all graces, hath Christ, it were better to say with Chrysostom, He that hath Christ, can lack no Vertues: for the treasure of all graces are in Christ, and himselfe is giuen ere his be∣nesits and graces can be gotten.

Also where Christ is, there is the Spirite of Christ, which is a Spirit of knowledge, of the feare of God, of chastity and righteousnesse, &c. Moreouer, heere wee are to be admonished, that as our apparrell is seene, and makes vs knowne to them with whom we liue: so Christ must appeare in all our words and workes. Wee are to liue as Christ liued, that we may be knowne whose wee are.

Furthermore, as they which put on their apparel, put on one part as well as another, & with delight; so Chri∣stians must chearefully imitate Christ in all his vertues, so farre as concerneth them: and this they ought to do, not for a day or two, or a few months, or a year, but con∣tinually, all the time of their pilgrimage, striuing how to abound in the workes of the Spirit. For as wee can∣not haue worldly riches all at once, so neyther may wee looke to enioy all good giftes in a moment, or in a short time, for wee are full of imperfections, and haue manie

temptations and hinderances to wrestle with: therefore our whole life must bee nothing but a profiting and en∣creasing in spirituall and Christian graces, a putting on of Christ.

Lastly, this exhortation being vniuersall, directed to all members of the Church, therefore Magistrates, Mi∣nisters, people, olde, young, learned, vnlearned, men, women, must make it their study to followe and imitate Christ, being daily more like him in all parts of honesty and holinesse. For certaine it is, that they neuer put on Christ vnto Iustification, who labour not for the graces of Sanctification. He hath not Christs death to forgiue∣nesse, who doth not tread in the steps of Christ his inno∣cency and obedience.

Tim.

What is contained in the last clause, which is the clo∣sing vp of the exhortation?

Silas.

It containes an aunswere to a close Obiection. What then (might some say,) shall we cast off all care of our flesh and bodie, and wholly minde the furnishing of the soule? To which hee answereth, Not so; wee may be prouident for the health and wel-fare of the bodye, which is the tabernacle and instrument of the soule to dwell in, and to worke by, so as wee doe not forecast to fulfill our sinnefull desires and affections by immoderate vse of the blessinges and pleasures of life. A sober vse of earthly creatures and pleasures is alowed, such as may not hinder but helpe vs, making vs fitter in all purenesse to serue and honour God.

Notes

• * 1.1

  Subiect, what it imports.
• * 1.2

  Similitudes.
• * 1.3

  Powers.
• * 1.4

  Doubt.
• * 1.5

  Solution.
• * 1.6

  The kinds of power.
• * 1.7

  Mariti 〈◊〉〈◊〉
• * 1.8

  Patria 〈◊〉〈◊〉.
• * 1.9

  Vse.
• * 1.10

  2. Reason.
• * 1.11

  How Magi∣strates may be resisted.
• * 1.12

  A good wary, & wise prince is oftentimes sold.
• * 1.13

  Reason.
• * 1.14

  Doubt.
• * 1.15

  Solution.
• * 1.16

  Doubt.
• * 1.17

  Solution.
• * 1.18

  Doubt.
• * 1.19

  Solution.
• * 1.20

  Doctrine.
• * 1.21

  Reasons.
• * 1.22

  Vse.
• * 1.23

  How loue is the ulfilling of the law, and why.
• * 1.24

  Doubt.
• * 1.25

  Solution.
• * 1.26

  The Triall of Loue.
• * 1.27

  Kairos.
• * 1.28

  Sleepe natu∣rall and spiri∣tuall.
• * 1.29

  A natural and a spirituall waking.
• * 1.30

  Interpretat.
• * 1.31

  To cast off, what.
• * 1.32

  Armour.
• * 1.33

  Of light why.
• * 1.34

  Interpretat.
• * 1.35

  Summe.
• * 1.36

  Vse.
• * 1.37

  How & why Christ a gar∣ment.
• * 1.38

  Christ is truly 〈◊〉〈◊〉 two wayes.