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. XIIII.

DIAL. I.

Verses 1, 2, 3, 4. Him that is weake in the Faith receiue vnto you, but not for Controuersies of disputations. One belee∣ueth that he may eate of all things, and another which is weake eateth hearbes. Let not him that eateth, &c.

Timotheus.

WHat is the coherence of this Chapter with the former? Also tell vs the contents and generall parts thereof?

Silas.

The occasion of this Chapter, was a difference betweene the beleeuing Iewes and Gentiles, about meats, drinks, Feast dayes, and such like indifferent things; in the vse whereof he now teacheth, that charity ought to gouern, and the end thereof to bee the peace and edification of the Church. As tofore he handled things necessary, be∣ing commanded or forbidden of God; and laide downe duties belonging vnto all sorts of persons, friends, ene∣mies, Brethren, Magistrates, priuate and publique per∣sons, both to our selues and others: so now hee passeth vnto things of a middle Nature, neyther required, nor prohibited in Diuine Law; about which, there was hot strife and contention betweene the stronger professors, which were perswaded of their Christian liberty, pur∣chased by Christ, and published by his Gospell, and the more infirme and feeble Iewes, which were yet very ig∣norant of their libertie, exhorting those of more per∣fect

in knowledg to haue a charitable regard of the others weakenes, and the weaker not hastily to iudge the strong∣er as aposlates from Moses; that brotherly loue & concord might be maintained, and scandals auoyded. The whole Chapter may be diuided into two generall heads; one is a proposition of a duty, verse 1. The second is the explana∣tion and enlarging of it, to the end of the Chapter.

Tim.

What may be the method and order obserued in the foure formost verses?

Silas.

In these verses wee haue a precept of meekenesse and loue laid downe in verse 1. Secondly, the thing is named about which the dissention did grow, to wit; meats and dayes, verse 1. Thirdly, the euill effects of this dis∣scation, the strong despised the weake for their ignorance, the weake condemned the strong for contempt of Moses law, verse 3, 4. Fourthly, the reason whereby Paul per∣swadeth vnity, first a beneuolentia & 〈◊〉〈◊〉 Dei, God hath receiued him.

Secondly, à iure gentium, from common equity, none may iudge another mans seruant. Thirdly, à potentia Dei, God is powerfull and able to establish the weakest, there∣fore contemne not one another. Now the precept in verse 1. is this, They of greater knowledge ought louingly to instruct, and patiently to beare with the weake in faith, not troubling them with vaine disputation aboue their capa∣city. In this verse wee are to note foure things: First, the persons spoken too, (the strong in faith.) Secondly, the persons towards whom loue is to be shewed (the weake.) Thirdly, the actions to bee done, (receiue.) Lastly, the thing not to be done, (not to dispute to make them doubt∣full.)

Tim.

Interpret the words that we may gather doctrines from them?

Silas.

By faith is meant not donum but doctrina fidei, that is, not the guift but the doctrine of faith, the doctrine touching Christian liberty propounded to bee beleeued. They are saide to be strong in faith which were more per∣fectly

instructed in this doctrine, as verse second sheweth, such as were more rude and ignorant in this particular doctrine, (hauing yet not learned it) are tearmed weake.

Tim.

What is our doctrine from hence?

Silas.

In the Church of God militant, there is great dif∣ference* 1.1 betweene Christian and Christian, as touching the measure of their knowledge, and other of their graces which depend thereon. The Church is like a body, a fa∣mily, and an Orchard; and as in the body some members be more excellent and stronger then others: In a family there be persons of different ages and statures: In an Or∣chard there be some old trees, and yong plants: So in the Church some haue more knowledge and faith, and some haue lesse, some bee totally strong, beleeuing firmely all the points of Christian doctrine, (as Abraham) and these be called perfect and spirituall by Paul; others bee strong in part, whose vnderstanding in enlightened in some spe∣ciall point, wherein others doubt, as the Romanes heere: so some are wholy weake, as new begotten Christians, o∣thers in part onely, as these Iewes. The reason of this difference is, because some come sooner to Christ, some later. Secondly, also some haue more illumination giuen them in their new birth, and some lesser. Thirdly, some are more studious in the Scriptures, and giue more time and diligence vnto knowledge and godlinesse then others doe.

Tim.

What is the vse of this doctrine?

Silas.

First, it serues to reproue such as condemne the Church, because all bee not a like wise and holy, as if wee would blame God because he made some greater lights & some lesser. Secondly, to admonish vs not to be offen∣ded with this inequality, beeing the constant estate of the Church by the most prudent administration of God so or∣dering it for most excellent endes, that the stronger may haue greater matter of praise for their greater measure, and more ability to shew loue in instructing the ruder: and the weaker haue more cause both of humility and industry,

striuing to ouertake better learned Christians. As in the creation the variety of Gods workes, so in the regenerati∣on of the elect, the diuersity of his guifts doe much com∣mend the manifold and maruailous wisedome of almigh∣ty God.

Tim.

What is signified by receiuing the weake?

Silas.

To receiue, is to take one to vs with an affection of loue, to the ende to cure his weakenesse, and as a friend to care for his strengthening: In this sence is this word at∣tributed to God, verse 3. Also to Philemon, verse 12, 17. see Galath. 6, 1. where the meaning is expressed in other words. It containeth three things, or actions of charity. First, to ioyne them vnto vs, and not to separate our selues from them. Secondly, with patience to beare them. Third∣ly, with better instruction to confirme them.

Tim.

What is our doctrine from hence?

Silas.

That it is the part and duty of such as haue better profited, to be very carefull to helpe, tollerate, and restore the weaker: as in the bodye the better and more worthy members doe guide and succour the more feeble, and in the 〈◊〉〈◊〉 the greater lights lend shine vnto the stars; in a family the elder nourish and cherish the yonger: thus it ought to be in Gods house as we are commanded, Gal. 6, 1. Rom. 15, 1. As Christ hath giuen an example in his owne person, Rom. 15, 2. The reason is, the communion of Saints, each hath a right in common, both in the bene∣fits of Christ, and each in others gifts as fellow members.

Tim.

What is the vse to be made of this doctrine?

Silas.

It reproues the proude which disdaine their infe∣riors, secondly, such as instead of bearing with, and buil∣ding vp, doe by subtle questions and contentious disputes labour to discourage and pull downe: therefore wee are willed to take heed and auoide such vaine brablers, 1. Tim. 6, 4. 2. Tim. 2, 23. Titus 3, 9. and heere: for howsoeuer all reasoning by arguments and mouing of questions bee not vnlawfull or hurtfull, yet in all idle 〈◊〉〈◊〉 and quarrel∣some disputes to shew wit, and to striue for victory, there

is no charity or edification; much pride, bitternesse, and wrath, whence issueth much offence and pertuibation.

Tim.

In the second verse, which layeth downe one instance a∣bout which the Christians stroue together: giue vs first the mea∣ning of the words and then the doctrine.

Silas.

By beleeuing is meant no more but knowledge or assent, being perswaded: see verse 14. It is set against ignorance, denyall, and doubting. By all things is meant meates of all kindes, eyther allowed by the law of Moses, or prohibited. That in the end of (eating hearbs) would bee vnderstood comparatiuely, that these weake ones had rather eate hearbes then offend their conscience, by eating things offered to Idols, or flesh forbidden in Moses law. The summe wherofis thus much: whereas there were two sorts of Christians in the Church of Rome, some more, some lesse skilfull in the Gospell; the former thought all kindes of meates to bee lawfull, the other would not doe so, but chuse to eate hearbes rather then some kinde of flesh.

Tim.

What is our doctrine from hence?

Silas.

That the Church of God is sometimes diuided about small and light things, which are besides the foun∣dation: who is ignorant what iarres and stirres were be∣tweene the Easterne and Westerne Churches in Victors time, and all about keeping of Easter day? also afterwards whether the Lords supper should be celebrated with bread leauened or vnleauened: & of late at home, what hot con∣tentions about Crosse, Surplice, and ceremonies, like this at Rome, for meates and dayes, but that these once had the expresse commandement of God? The reason heereof is mans infirmity, which cannot endure to bee crossed in our opinions, to which wee are too much wedded. Se∣condly, Sathans malice, delighting in the contention of brethren, being much for his owne aduantage, and to the hurt of Christs kingdome; for a house diuided cannot stād. Lastly, Gods righteous prouidence, ordering and dispo∣sing both humane weakenesse, and Sathans rage to the try∣all

of his Children, and manifestation of hypocrites.

Tim.

What vse heereof?

Silas.

It must warne al not to thinke such things strange when they happen, or absolutely to condemne that Church where such dissentions be, which rather is a signe of a true Church, whose portion is to be exercised with intestine de∣bates, Mathew 10, 34, 35. Also to bee watchfull, and stand on our guard, that wee bee not drawne into strife by ouerweening or pride in opinion, as many good men haue beene ouertaken.

Tim.

Concerning the effects of those contentions at Rome in 〈◊〉〈◊〉 and setting at nought of the weake, and their condem∣ning of the strong, verse 3. What are the lessons to bee learned and practised of vs?

Silas.

Whereas such beleeuers as know their libertie in things indifferent through the Gospell preached, did despise and deride others which yet sawe not the aboli∣shing of the Leuiticall and Legall rites, wee learne, that knowledge separated from loue is daungerous. For by our owne corruption and fraile nature, spirituall pride will creepe in (if we do not looke well to it) and make vs set light, and account as nothing, all who thinke not as we do. 1 Cor. 8, 1. Knowledge puffeth vp. As in earthly things, such as haue a faculty or any cunning, are apt to be lifted vp by it, and to scorne others which haue not the like: so it is in spirituall respectes, commonly such as see more then others, disdaine others in compa∣rison of themselues, which ought not to be so, because all wee haue, is borrowed, and it is none of ours: As if a Stage player should bee proude for his hyred attire. Also, if wee excell others in some things, others may ex∣cel vs in better things, and we may al confesse (with Au∣gustine) In holy Scriptures there be (saith he) more things which I know not, then they be which I do know. Again learne moreouer, that ignoraunce makes men rash to iudge and condemne others. Ignorant persons cen∣sure others verie headily which doe differ from them,

and doe condemne euery thing they cannot reach vnto. As heere the Iewes weake in 〈◊〉〈◊〉, accounted the beleeuing Gentiles which vsed their liberty in meates and daies, violaters of Moses, rebels vnto God, gluttons giuen to their belly, &c.

Let this kindle in vs a great detestation of ignoraunce, not onely because it is a part of the diuels Image, a prop of his kingdome, a transgression of the first Commaun∣dement, requiring the knowledge of the true God, with∣out which we cannot loue or feare, or trust in him. Also it is a darkenesse of the mind, leading vs to the darknesse of hell, being the roote and mother of errour and manie sinnes; for the blinde eates many a flye, as it is written, Ye do erre because ye know not the Scriptures, Math. 22, 29. But euen for this cause let vs so much the more hate it, for that it makes vs hasty in condemning, vncharitable in iudging, and precipitant in our censures touching men and matters, which is an iniquitie very seuerely taxed and threatned by our Sauiour Christ, Math. 7, 1, 2. Finally, seeing of contention there comes such euil fruits as mutuall contempt, and harde censures, let vs beware how we entertaine any occasion of strife, especiallie in causes of Faith and Religion. For whereas all contention is like worme-wood, euen a bitter thing, and bringeth foorth bitter fruites, yet diuision in matters of doctrine is most violent and sharpe. Therefore, Ere the strise bee medled withall, it is good to cease and leaue off, as Salo∣mon in his Prouerbes counselleth vppon this reason, be∣cause none knoweth what wil be the end of it. This may not be forgotten, that for indifferent things the knot of Brother-hood, is not to bee dissolued, nor communion forsaken; yea although some bee so transported with a strong affection to them, as to holde them necessarie. As these weak Iewes (which beleeued in Christ) did esteem of difference in meates and dayes, that a conscience was to be still made of them; and that without contempt of Moses, and sinne against God the Lawgiuer, they could

not bee omitted. Howbeit Paul would haue Christian Charity nourished, and brotherly society between them and the beleeuing Gentiles. How far then be the chur∣ches of Lutherans in Germany deceyued, which break off society with the Churches of Caluinists (as they are ter∣med for distinction sake) because of dissention about the Bread in the Communion, whether it should bee eaten whole or broken? The Churches of 〈◊〉〈◊〉 and Galatia (thorough craft and seduction of false Teachers,) helde some fundamentall errors, yet hee honoureth them still with the Title of the Churches of Christ, and saluteth them as Brethren, because they sinned not obstinately and with an high hand, as Rome doth.

DIAL. II.

Verses 3, 4, 5. For God hath receiued him, who art thou that iudgest another mans seruant? he standeth or falleth to his owne Maister, yea hee shall bee established, for God is able to make him stand. This man esteemeth, &c.

Tim.

WHat do the third and fourth Verses contain?

Silas.

The three Reasons before spoken of. The first whereof is in these words (For God hath receiued him.)

Tim.

What is meant by Receiuing, and by Him?

Silas.

Receiuing, signifies the taking and adopting some to be his people, which were not his people. By [Him] is meant the Gentiles, who beeing enemies and strangers from God, and Infidels and seruers of idolles: by the loue and fauour of God, were taken into the Fa∣mily of the Church, to be members of Christ thorough faith. Albeit these wordes do belong also vnto the Iew, weake in faith, for euen Him also hath God graciously adopted in Christ; yet the word (iudging) which imme∣diately goes before, and followes after, shewes it dooth more fitly belong to the beleeuing Gentile, by the Gos∣pell brought neere, and receyued to bee a people; for it was the Iewes fault to iudge the Gentile, as they despi∣sed the Iews. The sum of the Apostles reason is this: See∣ing

God hath so dearely loued the Gentiles, as to make them his people, therefore the weake Iewes were too blame to condemne them, for vsing their Christian li∣berty in meates and dayes.

Tim.

What doctrine are we to gather from these words?

Silas.

That all beleeuing people (bee they Iewes or Gentiles) are deare vnto God. The reason heereof is, be∣cause they are his children by grace, and the members of his Sonne, hauing their sins forgiuen them, and his image imprinted in them, being heyrs of God, & fellow-heyres with Christ; also beleeuers are the spouse of Christ, & his flock the husbandry & vineyard of God. This must cause vs to receiue and make much of those whome God hath taken into his loue. In Kings Courts, they are loued of all, which are loued of the King. When the King would honor Mordechai, euen Hamon must do him honor: so it is our part kindly to affect and entreate all them whome the King of Heauen is kinde vnto. There are no earthly Parents, but account themselues contemned or loued, by the contempt or loue of their children: so God holds himselfe respected or despised, when we respect or de∣spise his children; for they be as deare to him as the Ap∣ple of his eye, as the Signet vpon his right hand. As God will blesse them which blesse his people, so he will curse such as curse them. This may strike a terror into all such as hate the righteous, and exercise tyrany towards such as be Gods friends: and must serue to keepe all Christi∣ans from rash vncharitable censuring, and iudging one of another, least we be found among those who doe in∣iury vnto such as GOD hath accepted of for his owne. Lastly, it dooth instruct and informe vs all, what recko∣ning we are to make of such as bee their euen brethren, (namely) that wee are to account of them as persons re∣ceiued of God into his speciall fauour. For, howsoeuer we cannot infallibly be assured, yet we are to be charita∣bly perswaded of other Christians, that they are adop∣ted of God, and receiued into his speciall fauour, if wee

see but the least argument of their effectual calling. Vp∣on which grounds we must speake and thinke louinglie of them and of their actions, as far as we may do it with truth and reason, tendering all that we haue to do with∣all, as men partakers of one nature, but much more as Christians partakers of the same grace.

Tim.

Come to verse fourth [Who art thou] and tel vs what it containes and meanes?

Silas.

It hath in it the second reason drawn from com∣mon equity, thus: Beleeuers are seruants of God, but we may not condemne anothers seruant; therefore wee may not iudge one another in thinges indifferent. The assumption is set downe by way of interrogation, which hath the force of an affirmation. It is the Law of Nati∣ons, that they which be equally seruants to one Lorde, may not iudge one another (but by their Lords appoint∣ment) without iniury to their Lord. No Prince wil take vpon him to punish the seruants of another Prince: and that made Dauid to be angry, when hee heard how Ha∣nun King of Ammon had abused his Seruants, 2. Sa. 10, 1, 2, 3. &c. Wee our selues would take it as a great preiu∣dice vnto vs, if any should censure or chastise our Ser∣uants. Common Law of the land punisheth such as strike other mens seruants: there lyeth an action of bartery in that case. The knowledge of this equity kept Paul from retaining with him Onesimus, because hee was another mans seruant, without whose knowledge and leaue bee would not keepe him. From this naturall and Nationall Law, the Apostle heere perswades peace, inasmuch as it behooued the seruants of one and the same Lorde, with kindnesse and loue to embrace one another.

Tim.

What instructions are we to take from hence?

Silas.

First, hence we learne what is the condition of* 1.2 all Christians, (namely) to be the seruants of Iesus Christ who hath bought and purchased them with a price, 1. Cor. 6, 20. Howsoeuer they are set free from Sathan and sinne, yet they still haue a Lord to whom they owe ho∣mage

and 〈◊〉〈◊〉. Christ hath in such wise set the e∣lect free, as they still 〈◊〉〈◊〉 the seruants of him that deli∣uered them from the hand of their enemies, Luke 1. As in warre such as were taken prisonners were ransomed, be∣came seruants to them that redeemed them, 2. Kings 5, 1. So it fareth with 〈◊〉〈◊〉.

Tim.

What is the vse of this instruction?

Silas.

As it is the part of 〈◊〉〈◊〉 seruants to study how to please their Lord, as the seruants of the Centurion, Luke 8. and to please one another, euery one being ready to helpe and comfort his follow, so it is the duty of Christian ser∣uants to labour in all things to please Christ, & for his sake to please one another in that which is good for peace and edifying. For as it is 〈◊◊〉〈◊◊〉 thing & must needs offend the Maister to see his seruants mutually to contomne and condemne one another. So it cannot but much 〈◊〉〈◊〉 Christ, & discredite Christians, when they do not in charity kindely and louingly respect one another, but 〈◊〉〈◊〉 iudge and despise for light matters. But we are not so to take it, as if all iudging were forbidden to Christians, to whome God hath giuen the vse both of publike and priuate iudge∣ments, of things and persons; so our iudgement be guided by truth, charity, and equity, 1. Cor. 6, 1, 2. Deut. 1, 16. Psal. 82, 1. But that itching desire in things of a middle na∣ture to thinke and speake hardly and headily one of ano∣ther, is heere prohibited, not onely vpon this, that euery seruant stands or 〈◊〉〈◊〉 to their owne Lord, but because God is able to make him strong which is weakest.

Tim.

What may standing or falling signifie?

Silas.

To stand or fall, is to doe a thing rightly, or other∣wise, strongly or weakly: to stand or fall to his owne mai∣ster is to be approued or disalowed of God for things dōe, rightly or otherwise.

Tim.

What doctrine from hence?

Silas.

That about actions indifferent it belongs to God onely to giue ascertaine sentence of them, that is, eyther to allow or disallow. The reason is, because in middle

things, it is the intent of the doer, that makes that good or naught which is done. For the things in their own na∣ture be neither good nor euill: and of the inward inten∣tion, God alone is the discerner, for hee is the searcher of the heart, so that in these he alone is to bee the Iudge. Therefore abstaine thou from iudging, least thou bee found to vsurpe Gods office.

Tim.

But my Brother being weake, hauing no firme footing,* 1.3 being ready to fall and perish, may not I recouer him?

Silas.

Yea, there is no charitable office, but vncharita∣ble* 1.4 iudging forbidden heere. Thou mayest not take thy Brother for a forlorne desperate man, because in euerie thing he doth not as thou wouldst haue him, or he shold do. And if he be weake (as thou sayest) he shall be set vp & supported, but not by thee, but by another (namely) by God his Maister, he can make him stand: which is as a curbe to the strong, and a comfort to the weake.

Tim.

But how doth the Argument follow (a potentia Dei) from the power of God (ad esse & effectum) vnto the ef∣fect? God can do manie things which he neuer doth, as creating more worlds, sauing all men, &c. and then the Papists shal rea∣son wel in saying, the Bread is turned into the Lordes bodie, be∣cause God can do it.

Silas.

It is a rule in Diuinity, that in all promises and comforts, the will of God is neuer to be separated from the power of God, and when his will is once knowne, there is no question of his power. Now Paul had sayde, verse 3. God hath receiued him, to shew his will to vp∣hold his weake children: heereupon he might conclude strongly from the omnipotency of God.

Tim.

What may be the contents of this fift verse?

Silat.

First, a new instance of the difference amongst those Romanes (to wit) about Iewish daies and seasts. Se∣condly, the counsel and iudgement of Paul touching the same [Let euery man.] For the former, to vnderstand it of fasting; as if some in the primitiue Church, did eate eue∣ry day of all meates, and others fasted certain daies. This

is cleane besides the Texte, which speakes of legall seasts vnder Moses, & not of superstitious popish fasts; all things beeing free to eate, or not to eate, many hundred yeares after Christ. As appeares by the Epistle of Ireneus to Victor Bishop of Rome in Eusebius, and by Isocrates and Augustine affirming that Lent was diuersly kept, some three daies before Easter, some seauen, some more, some fewer, but al was free among Christians, there beeing no commande∣ment of Christ or his Apostles to tye any to a prescript time of abstinence.

Tim.

What may we learne from the first words of this fifth verse?

Silas.

The same thing as we did from the first and second verses, namely that there be degrees of knowledge among Christians, some more perfect which know the legall dif∣ference of dayes to be taken away vnder the Gospell. Some be lesse perfect, which were ignorant for a time of that li∣berty brought by the grace of Christ. And secondly, that* 1.5 controuersies will arise among beleeuing Christians, vpon very slender matters, as dayes and meates, round & square, leauened and vnleauened, broken and vnbroken. Which must make vs mistrust our weakenesse, and watch ouer it, that wee bee not rent apieces about chippes; And more earnestly to pray for the peace of Gods Church, that Sa∣than may not haue power to disturbe it neyther for great matters nor small.

Tim.

But what may bee Pauls counsell in these cases of dif∣ferences?

Silas.

Let euery one be perswaded in his minde, which some ill translate, Let euery one bee satisfied in his minde, or let euery one abound in his owne fence, whence they raise a doctrine sutable to the interpretatiō, (both naught) that it is free for euery man to chuse his owne religion, and to doe what he list, as the Libertines grossely fancy; where∣as the word in the greeke, signifies to be fully assured, like as it doth Rom. 4, 21. Col. 2, 1.

Tim,

What doctrine followes of this interpretation?

Silas.

That a Christian ought not to beleeue or do (in case of Religion) any thing doubtfully or waueringly, but vpon certaine knowledge, that hee pleaseth God in that which he doth and beleeueth. The reason is, because as no person, so nothing which is not of Faith can please God, Heb. 11, 6. And it is sinne, whatsoeuer is done out of a doubtfull minde, Rom. 14, 23.

Tim.

What is the Vse to be made of this Doctrine?

Silas.

First, it serues to reproue such as teach, that we ought to be doubtfull, and can haue no certainty whe∣ther we or our workes please God, but ought euer to be in suspence, hoping well as they speake. Secondly, such as boldly aduenture to speak and do such things as they be not resolued of, that they are good and true. This is a sinne contrarying this aduise of Paul: but they especi∣ally do crosse it, which dare teach others for trueth, that which themselues be not well perswaded of: and such as content themselues to beleeue as Church-beleeuers, and know not what.

Finally, this therefore exhorts vs all to labour for more knowledge of the word, without which, no Chri∣stian can haue assurance, except together with vnder∣standing of the word, he do attaine iudgement to be a∣ble to discerne. And if a Christian ought to haue an as∣surance euen in things indifferent, much rather in things necessary, which be commanded or prohibited, and most of all in matters of Faith and Religion, wherein euerie one ought to be so well grounded, and so certainly per∣swaded, not by anothers Faith, but by his owne, as hee will be ready rather to dye, then to deny the knowne truth, as Paul, and the other Apostles and Martyrs of Christ were.

Vnto which constant resolution there is required no generall and confused, but a distinct particular know∣ledge of the reuealed will of God, and that in a great degree, hauing ready som sentēce or place of holy Scrip∣ture, well and clearly knowne and perceiued of vs, both

for words and matter, whereon to ground our Faith and practise. Otherwise we proceede like blinde men which* 1.6 know not where they be, and whither they go: & haue no better faith then the Colliars faith, who gloried that he beleeued as the Church beleeued, and the Church be∣leeued as he did, being vtterly ignorant of the Churches Faith: this is not to be perswaded in his owne minde.

DIAL. III.

Verses 6, 7. He that obserueth the day, obserueth it to the Lord, and he that obserueth not the day, obserueth it not to the Lord. He that eateth, eateth to the Lord, for hee giueth GOD thankes: and he that eateth not, eateth not to the Lord, and gi∣ueth God thankes. For none of vs, &c.

Tim.

VVHat doth this Scripture containe? What bee the parts?

Silas.

Two new Reasons to perswade the beleeuing Romanes to peace, about things indifferent. First, from the end vnto which both strong and weake doe looke in their particular actions concerning indifferent things, verse 6. Secondly, from the vniuersall end of all our acti∣ons, both in things necessary, and of a middle Nature, (to wit) the glory of Christ, who being the soueraigne Lord of all, and that both in our life and death; therefore in our whole course his glory ought to bee the onelie marke of all our doings. Now, if God be glorified both by weake and by strong, let not one vncharitably cen∣sure another.

Tim.

Come to the Interpretation, and shew vs the meaning of the Wordes, what signifies [obseruing a day, & to the Lord?]

Silas.

To regard a day, is to keepe it holy, & to wor∣shippe God in it, as he appointed to bee done by Moses. [Not to obserue] is not to worship God in the day, nor to keepe it holy. [To the Lord,] hath three significations gi∣uen it. First, that the iudgement of these indifferent acti∣ons whether well done or il, belongs to the Lord, and to none other. Secondly, that both weake and strong stu∣died & sought not to offend but please the Lord, in that

which they did, or did not. Thirdly, that they referred what they did, or what they omitttd to do, to the Lords honour. This last sence is both truest and fittest because of the words following, namely, that both the one and the other gaue God thankes, that is, honoured God. The stronger thanked God both for the abundance of his crea∣tures, and their liberty in the vse of so many blessings. The weake gaue thanks for their slender diet, because it was to them a pledge of Gods loue, and fruite of Christs redemp∣tion. Note further touching the sence of the words, that these (Indicatiues) he regardeth, he giueth thankes, he li∣ueth, he dyeth, verse 7. haue the force of (Imperatiues,) and are to bee vnderstood rather (de iure) shewing what ought to be done, then (de facto) telling what was done: like vnto that saying, 1. Tim. 3. A Bishop is the husband of one wife, that is, let him be the husband of one wife, & Heb. 13, 3. Marriage is honourable, that is, it ought to be: And Mal. 2, 7. The Priests lips preserue knowledge, that is, it ought to doe so, Mat. 5, 13, 14.

Tim.

Now that ye haue giuen vs the sence, let vs heare the doctrines of this sixt verse.

Sil.

The doctrines of this sixt verse are these foure: First, there be some actions indifferent, such as in their owne na∣ture be no sin, but may be done, or omitted and not done without fault: As there be somthings simply good, or good absolutely, which bee commaunded or forbidden in the worde; so some bee neyther good nor euill in respect of things done, but be of a middle quality. The proofe of this Doctrine is out of the Text: for seeing to obserue a day, and not to obserue it; to eate, and not to eate, bee actions directly contrary, yet our Apostle saith of them both, that they pleased the Lord, and tended both vnto his honour: Heere of it plainly followes, that some acti∣ons and things be of an indifferent nature, which may be done and God pleased; or not done, and yet God not offended.

A second proofe, is out of 1 Cor. 8, 8. whence I rea∣son

thus; That which being done or not done, makes vs neither better nor worse, must be indifferent. Thirdly, in this Chapter from verse 17. I argue thus: That certainly is in different, which neyther furthereth or hindereth Christianity and saluation: But such things are meates and drinkes (because the kingdom of God is not meates and drinkes,) therefore meates and drinkes bee indiffe∣rent. It is very true, that the abuse of these things by ex∣cesse and riot, is not indifferent, but sinfull. Also where there is no such abuse, yet the intention of the doer may be sinnefull: as if one forbeare meates, with a purpose therein to do an holy and meritorious acte. Likewise, to eate and drinke, &c. without faith, makes such actions sinfull, yea, though the things or actions about thē, sim∣ply considered in their owne Nature, are not euill nor good. Which as it rebukes such as doe deny Adiaphora, holding all things to be euill or good; so it instructeth vs to know, that where Gods word hath not ouer-ruled the case by precept or prohibition, there we do not sin, if we auoyd opinion of merite, superstition, scandall of the brethren, and contempt of good order and decen∣cie.

Tim.

What other Doctrine from this verse?

Silas.

It teacheth, that euen in indifferent actions (as eating and drinking) the honour of God ought to bee our end of them, and marke to ayme at; much more in actions necessary and commanded, 1 Cor. 10, 30. Math. 5, 16. Rom. 11, 36. Col. 3, 16, 17. Besides these Scriptures good reason enforceth this lesson. First, God is the be∣ginning (all things are of him,) and he ought to bee the end of all (all things are for him.) And Prou. 16, 4. For himselfe (that is, for his glory) he made all things. As all Riuers come of the Sea, and returne thither; so al things ought to redound to his honour, as the end, seeing all is deriued from him as the beginning. Wee haue will and power from him to do that which is pleasing vnto him, Phil. 2, 13. the praise of all therefore belongs to him. Se∣condly,

Christ hath bought vs, our God gaue Christ a price for vs; therefore all our actions maine and meane, religious & righteous, ought to glorifie him, 1 cor. 6, 20

Tim.

What vse is to be made of this doctrine?

Silat.

It reprooueth such as be so farre from intending Gods honour in euery action, as generally they thinke not once of the Lord and his glory. Secondly, such as di∣rectly and purposely seeke their owne praise or pleasing of others or themselues, hauing no further drift, but as prophane worldlings and blinde Papists. Thirdly, such as do not that they do, to, but against the lord to dishonor him, and not for his honour, as wicked Epicures and A∣theists. Moreouer, from hence all are very earnestly to be exhorted, that whatsoeuer they take in hand, they do looke to the pleasing and honouring of God in it. For, seeing God in his actions toward vs, doth chiefly respect his owne glory. Rom. 3, 2. also 9, 24. Eph. 1, 6, 11, 4. there∣fore in all our duties towardes him, this should princi∣pally be seene vnto, that he may bee magnified by our godly life. For there are three things required of them, which will be acceptable to the Lord: One, that it haue the word to warrant it, or not against it. Secondly, that it proceed from the root of faith, being done with a per∣swasion, that both action & person please God through Christ. Thirdly, to these must be added an affection and sound desire, to haue God honoured, loued, and praised, by our meanes; without this our best doings are defiled. Therefore, as good seruants haue care of the credite of their Lord; and naturall children do study how to en∣crease the reputation of their parents, such ought to bee the disposition of all Christians, who are bound to striue hereunto, euen to haue the testimony of their conscience to witnesse, that in all vprightnes they desire & seek this more then their owne wealth, credit, life, yea, or saluati∣on, that their louing father and gracious Lord, may reap praise and honor by their obedience to his wil. This will giue more peace and true comfort to the soule, then all the world will do.

Tim.

Is there any other Doctrine behinde?

Silas.

Yea, that it behooueth all Christians, especially Ministers, by Pauls example, to walke very wisehe to∣wards them which differ and be at variance among thē∣selues. For sometimes he nameth the strong before the weake, as verse 2. and heere verse 6. the weake are put before the strong. Also, hee makes them both equall in this, that they intended Gods honour in omission, as wel as in facte; passing by the infirmities of both, that hee might not seeme partiall, and haue more hope to winne them to concord.

The reason heereof is: If among Christians which do contend in matters of Religion, any respect of person or inequality be vsed, more being yeelded to the one then to the other, vnkindnesse will be taken, iealousie kind∣led, peace hindred, and the edge of all good exhortati∣ons blunted: therefore, an euen hand must bee carried without leaning to any side. This rule holdeth, when differences grow through weaknesse, & this wil require much wisedome and prayer: but with those which erre of malice, and are obstinate impugners of the truth, after lawfull instruction, Paul dealeth more roughly & round∣ly. See Gal. 5, 3, 4. and Chap. 4. also Phil. 3, 2. 2 Epistle of Iohn verse 10. Tit. 3, 10. Rom. 16, 17. Heere marke, that the Apostles are peremptory without fauour or indul∣gence towards such as maintaine euill opinions in Reli∣gion, with an euill minde to depraue the trueth, and to corrupt their Brethren.

Tim.

What is the fourth and last Doctrine from this sixte verse?

Silas.

That Gods creatures and blessings ought to bee receiued with giuing of thankes to the Lord. See 1 Tim. 4, 3, 4. Col. 4. 2. and 3, 17. 1 Thess. 5, 18. To which, adde the example of Christ, Iohn 6, 11. and of Paul, Acts 27, 35. The reasons of this duty (besides former precepts & ex∣amples) are first thankes giuing, which is a part of Gods seruice, Psal. 51. It makes to his honour and glorifying

of his name. Againe, without it we haue not a pure and conscionable vse of the creatures and benefites of God: also vnthankefulnesse is odious to God, it hindreth the act of faith, and so turneth our eating and drinking into sin, Rom. 14. last verse.

Tim.

What vse of this instruction?

Silas.

This reprooueth such as foreslow this duty, and deride such as do it, or do it onely of custome for fashi∣on, not as of duty and conscience to the word. Likewise such as turne it ouer to children in their owne presence, being themselues more able for gifts, and most bounde for Gods bounty and benefits to them: & the excellent God looks & deserues to be serued with most excellent graces. Lastly, it prouokes both our selus to frequent wil lingly and often this duty (there being nothing where∣with GOD is so pleased and honoured, as with heartie Thankesgiuing) and to teach our Children, and to see them do it on their own behalfe; but not to make them our mouthes, so long as we haue an heart and tongue to praise our God. Although Christes Disciples were men grown, yet he put not them to say grace in his presence; hee alwayes gaue thankes in his owne person, leauing a patterne for all Housholders to looke vpon, to doe the like, for his moral actions are our instructions.

DIAL. IIII.

Verses 7, 8, 9. For none of vs liueth to himselfe, neither doth any die to himselfe. For whether we liue, we liue vnto the Lord, or whether we die, we die vnto the Lord: whether we liue ther∣fore or dye, we are the Lords. For Christ, &c.

Tim.

VVHat is it that Paule doeth in these Verses? How doe they sute and sort vvith the for∣mer?

Silas.

Paul resumeth and enlargeth the argument put down in verse 4. that all being seruants to one common Lorde (who with like good will, embraceth and ruleth ouer all his seruants with equall dominion, purchased by so great price as his own death) therefore they ought

to dissent no longer, or mutually to condemne & iudge one another, especially seeing the glory of the Lorde is sought for by his seruants.

The scope and drift, is to teach and confirme all be∣leeuers,* 1.7 to whom and to what they must liue and dy; not to themselues, and to their owne priuate purposes and praise, but to Christ their Lord, that hee in our life and death may be glorified. He confirmes and comfortes the godly that liue in all ages, that they should be verie full of comfort and ioy, seeing they haue a lord, who taketh more care of them in life and death, then they could do of themselues, being both able and willing to preserue them during their life, and being dead, to restore them to a neuerdying life. For his power is omnipotent, ouer∣comming death in himselfe, beeing vniuersall Iudge of all; and for his will, he is so affected to all faithfull ones as to his owne redeemed, dearely purchased to bee his peculiar.

The order of these words is this. First, a proposition that no man liueth or dyeth to himselfe, verse 7. Second∣ly, a reason, because our life and death is to another, e∣uen to the Lord Christ, verse 8. Thirdly, a cause of this in the same verse, because we are the Lords in life & death, therefore must liue and dye to him onely. Fourthly, an answere to a secret Obiection, if one should aske, How came Christ by this right and power in vs, and ouer vs? it is answered verse 9. By his death and resurrection, the end whereof, was to giue him Lordship ouer his church. In his death was paide the ransome, in his resurrection he possessed his dominion. For being dead so long, hee could not be Lord and Conqueror, but by rising againe he obtained it: and that he might for euer exercise this dominion, hee must both rise from death and reuiue, or continue aliue to continue an eternal Lord, as it is writ∣ten, I was dead, and am aliue; and Behold I liue for euer & euer. Reuel. 1, 18. Rom. 6, 9. Christ being dead, dieth no more, death hath no more dominion ouer him. The sum

of all is, that not onely in indifferent things, but in all our Christian actions we must like good seruants seeke the ho∣nour of Christ our generall and rightfull Lord, and there∣fore must lay aside our diuisions and discords, which are neither after his pleasure, nor to his praise and glory.

Tim.

Interpret the words, and tell vs what it is [to liue to our selues and to dye to our selues?]

Silas.

To liue to himselfe hath a two-fold signification, first ciuill, which is double: First, to depend on no man, but to liue of himselfe, without helpe from others, to bee beholden to no man: as Abraham would not take a shoo∣lachet from the foure Kings which warred with him, Gen. 14, 23. Elisha would not at any hand take a guist from Na∣aman the Syrian, 2. Kings 5, 15, 16. Also in a ciuill sence it may import to care for none but for our selues, onely to minde our owne benefit, with neglect and contempt of all others: As in couetous misers, many vnmarried batchel∣lors, and all worldlings doe, hauing a care of themselues and theirs alone, as if they were borne for none other.

The other sence wherein the Apostle vseth these words, is theologicall and Gospell-like, namely to liue after our owne minde, lust, and pleasure, doing our owne will, and seeking our owne praise, like to that Rom. 8, 5. 1. Cor. 10, 2. also 2. Cor. 5, 15. Our life when it is referred not to Christ, but to our owne commodities and honour, then we liue to our selues. Also when there bee none to grieue, mourne, and lament our death; which is the case of many widdowes, single persons, sole liuers, poore people, with whose death nōe is affected; this is ciuily to die to himself: but euangelically one dyeth to himselfe, when he findeth himselfe desolate, and there is none to care for him being dead, as if he were forelorne and cast off of Christ, this is the meaning heere.

Tim.

What may now be our lesson from hence?

Silas.

First, all wicked and vnregenerate men liue and dye to themselues, to their owne pleasure and praise. When Paul saith none of vs, hee meaneth that others doe so: the

reason heereof is, first, they haue no other ground and be∣ginnings of their actions, but their owne will or lust, nor other end of them but their owne glory, or the pleasing of themselues and other men.

Tim.

Tell vs the vse of this point?

Silas.

It serues to reproue not onely heathenish people, but among Christians, the couetous, vsurers, Cornemong∣ers, oppressors, extortioners, &c. which minde their owne profite onely, without respect of pleasing God or their neighbour: Also idle Ministers which seeke their owne things and not Christs, Phil. 3. and Magistrates which re∣ferre their authority to their priuate vse, soreslowing the weale publike: Also it is a checke and a sore one to our young gallants, swash-bucklers, Tauerne-haunters, game∣sters, &c. which wholy intend their pleasure, ease, and car∣nall delight; they doe what they ought not, and as god∣lesse men doe, liuing to themselues, let these looke to dye to themselues. For as they neglected God in their lise, so it is right that he neglect them in their death, and leaue them without comfort on their death bed, who in the dayes of their health and strength forgot and forsooke him.

Tim.

What other lesson from verse 7?

Silas.

All beleeuers are taught their duty not to liue to themselues, after their owne lusts, and for their own praise and purposes; for how can they liue to themselues which haue in baptisme and profession denyed themselnes, euen all carnal affections (which are as deare to men naturall as themselues?) better neuer to haue vowed this then not to keepe our vow, Eccle. 5, 7.

Tim.

What is the vse heereof?

Silas.

It serues to warne the faithful to stoppe their eares (as a Serpent doth) against the voice of sinfull pleasures, & profites, selfe-loue, and vaine glory, charme they neuer so wisely: And to suffer thēselues to be led by the inspiration and the gouernment of the holy Spirite by which they are* 1.8 sanctified; then ye shal dye not to your selues, but find God in your sicknes ready to make your bed, and to take care

〈◊〉〈◊〉 you dying, sithence liuing yee did thinke and studie how to please and glorifie him. How can he leaue you in your death, which did cleaue to him in your life? How can he not refresh you at the last dying houre, & receiue you at the last dreadful day, whose chiefe intent and en∣deauour was to renounce your owne desires and wayes, for his will and glory sake?

Tim.

Proceede to the eight verse, and shew what it is [To liue to the Lord, and to dye to the Lord?]

Silas.

Each of these containe these foure seuerall di∣stinct* 1.9 things: [To liue to the Lord] is first to acknowledge our selues not to be our owne, or vnder our own power at our owne hands (as Iourneymen and Freemen) but to be Christs, as his proper and peculiar. No flocke is so much the Shepheards, or inheritance so much the Ow∣ners, or Seruants their Lords, as we Christs. Secondly, it signifies, to render vp our selues to him, to doe not our owne, but his will. As seruants doe his will which hath ransommed them and freed them; with whom they haue made a Couenant, and from whom they haue taken wa∣ges and protection, 1 Sam. 22, 7. so we are bound to at∣tend and obey the will of Christ, to whom we are bound by solemne couenant, and from whom wee haue had al∣readie many good things, and doe looke for more and greater, whose wil also is most holy. Thirdly, as seruants make their Lorde their refuge, so to flye to Christ in all our distresses and dangers: so Iacob, so Dauid, so Ezekiah, so Peter fled to Christ, Saue Lord or 〈◊〉〈◊〉 perish, Mat. 14. Last∣ly,* 1.10 to seeke his glory to the vtmost end of our life. Now, [To die to him] is to confesse him to be the onely Lorde of death, hauing it in his owne hand and power. Second∣ly, to submit with patience to the decree of death, after Christs example, Math. 26. Thirdly, to study how to glo∣rifie him in our death, by hope, patience, contentment, repentance, and feruent prayer to God, for our selues & ours, and his whole Church; and by our counsels & com∣fortable speeches to such as stand about vs, (namely) our

Children, &c. as Iacob, Dauid, Christ & others haue done. Fourthly, to giue vp our spirites to God, as Steuen, Acts 7. in a good hope and assurance of a bessed resurrection, af∣ter the example of Iob, Iob 19, 23. I know my Redeemer liueth.

Tim.

What learne we from hence, that wee are the Lords whether we liue or dye?

Silas.

First, that wee haue matter of much comfort in whatsoeuer kinde of death we dye, for wee haue a Lord that will in death looke to vs, our teares are put vp in his bottle, Psal. 56, 8. Our death is precious to him, Psal. 116. 15. Let all men neglect, nay dishonour vs in our death, cast vs out, drag vs through streetes, hang our bodies on 〈◊〉〈◊〉, giue our flesh to be meate to the Fowles of the ayre, as they complaine in the Psalme 79, 2. As the two witnes∣ses, Reuel. 11, 8. And as the Admirall of France was dealt withall in Paris, & Marlorate at Roane in Normandy: Yet Christ is their Lord and will be their Patron and auenger. Secondly, let such as liue to the Lord by obedience to his will, and zeale of his glory, free their hearts from feare of Purgatory faigned fire, yea and of truely tormenting hell fire, sithence they being purged by the bloud of their Lord, are deliuered thereby from all torments, and resto∣red to life eternall.

Lastly, see the wonderfull dignity of a true Christian by faith ioyned to Christ; he hath a good and a great Lord. If they be happy which might alwayes bee about Salomon to heare his wisedome; how blessed are they rather which belong to a Lord greater then Salomon? whoe are in such sort the Lords as they be lords, euen freemen, friends, and brethren to Christ, fellow-heires, Priests & Kings to their God, through Christ, Reueh 1, 6.

Tim.

From the ninth verse which (as you said) doth set downe the acquisition, or how Christ got his vniuersall domini∣on oner all the faithfull, what things doe ye collect thence for our instruction?

Silas.

I collect these doctrines: First, that Christ dyed

truly and indeede, hauing his soule for a time violently separated from his body, whereof as the Sacrifices and Sacraments of the old Testament, namely the Paschall Lambe was a Type, 1 Cor. 5, 7. So the Lords Supper a Sa∣crament of the new, is a liuely representation in distri∣buting the bread apart from the Wine, and in the brea∣king of the bread, there is a signification of his painfull passion. Secondly, it was not so necessary that he should die to satisfy diuine Iustice, according to Gods eternall appointment, and most iust threatning, Thou shalt dye the death, Gen. 2, 17. and to fulfil the prophesies & types of his death, and Legall sacrifices: but it was as needfull he should raise himselfe from the dead, because his death had not otherwise profited vs, either by merit or effica∣cy. For by this meanes he both declareth himselfe to be absolued from our sinnes, which he bare that hee might iustisy vs, Rom. 4, 25. and to be conqueror of death and graue, yea and to become fit to exercise that dominion and victory which his death had purchased. For being dead, he could not be victorious, so long as himselfe see∣med to be conquered, neyther could he rule ouer the li∣uing, except he had beene made aliue; and he liueth for euer, that he may for euer gouerne his people, which are heere distributed into two sorts or rankes, 1. [the dead,] that is such as had departed this life from Adam vnto Christ, and 2. [by liuing] such are vnderstood as then did liue, or should liue from thenceforward to the end of the world.

Now, albeit Christ being risen, haue absolute power which he practiseth generally ouer all men good & bad, euen ouer the diuels, as it is written, All power in heauen and earth is giuen mee, Math. 11, 27. and 28, 18. which a∣greeth with Phil. 2, 9, 10. yet Paul extends his dominion in this place, no further then to beleeuers, ouer whome Christ doth rule for their saluation in a peculiar manner by his word and Spirite, as ouer his owne peculiar peo∣ple, whose comfort and instruction the Apostle in this

Text purposely intendeth.

Heere is then the thirde Doctrine of this verse, that Christ dyed and rose not in vaine, but to this end, and to this very cause, to get a soueraignty ouer all the Electe, which either had liued, or did then, or should afterward liue in the world; all which, by good right, are subiect to him, as to their Lord, to be ruled and kept vnto salua∣tion in heauen. Which as it teacheth the Church of both Testaments to be but one, vnder one Lord of both: and that it comprehends vniuersally the Saintes before the law, vnder the law, & vnder grace; all which make one bodie, and one family, whence the Church is intituled Catholike: so withall we learne, that the benefits of this Lord, as remission of sinnes, righteousnesse, adoption, saluation, &c. reach no lesse to such as wer before Christ, thē to them, who since Christ do liue, Ro. 3 25. Hebr. 9, 15. And moreouer, that they which be alreadie dead in his Faith, shall certainly be raised to heauenly glory, for so much as Christ is not Lord of the dead (as they bee dead) but as they are appointed to be aliue, for he is the Lord of all the liuing, Math. 22, 32.

Furthermore, that there is great comfort vnto all the true seruants of God, inasmuch as both in life and death they haue a mighty and louing lord to care for them, to preserue and safegard them till hee haue crowned them. And finally, by this consideration they ought to keepe themselues from mutual discords and dissentions, liuing together in a peaceable and brotherly fashion: which as it is agreeable to the minde and will of their Lord, so it will tend much to his honour, and to the credite of our Christian profession: and that especially, if remembring that they are vnder his authority and rule, they take not leaue to liue as they list, but to his will and honour who hath brought them out of the power of darknes, to whō for sin by the righteous iudgment of God, they were en∣thralled and captiuated, Acts 26, 16. Let them studye to serue him whose they are, after Pauls example, Acts 24,

23. and follow his counsell, 2 Cor. 5, 5. Hee died and rose again, that henceforth we should liue, not to our selues, but after his will that dyed for vs.

DIAL. V.

Verses 10, 11, 12. But why doest thou iudge thy Brother? Or why doest thou despise thy Brother? For we shall all appeare before the iudgement seate of Christ. For it is written, I liue saith the Lord, &c.

Tim.

VVHat is the drift of this text?

Silas.

To perswade the Romanes and in them all other Christians to concord about indifferent things by three new Arguments. First, from their condition, in that they are equals, being all Brethren; and equals may not mutually iudge each other: this argueth superiori∣ty. Secondly, from the office of Christ, who is the vni∣uersall iudge of all, confirmed by a Text out of Esay 45, v. 23. Therefore, wee haue no neede to censure others, but to looke to our owne account, verse 12. Thirdlie, from the euent, which followes the vnseasonable abuse of our liberty, which is the scandall of the weake, verse 13. The last reason concernes the strong, the two for∣mer both weake and strong.

Tim.

In what forme of speech, are these Reasons pro∣pounded?

Silas.

By way of interrogation, [Why doest thou? &c.] Which hath the verie force not onely of a strong deni∣all, [Thou oughtest not,] but also of a reprehension, as who should say, Haue you no more-grace, wisedome, & cha∣rity, then to despise and iudge one another? Whence we learne, that Ministers of the word are to take care, not onely of the matter, but of the very shape and fashion of their speech, that they vse a most piercing and moouing forme of words, as circumstances may require: for there is much force to make a thing gracious and powerfull, in the verie forme of words which be vsed.

Tim.

Now for the matter, what be the actions here repro∣ued? and vpon what Reasons?

Silas.

Two: one is (to despise or set at nought:) this was the fault of such as had more knowledge of their Christian liberty, they esteemed vilely and lightly of the weaker sort, and disdained such as had lesse vnderstanding.* 1.11

The other action is (iudging) which pertaineth to the weake in faith, and thereby is neyther meant the publike sentence which the Magistrate giues from the seate of ius∣tice against euill doers, nor yet that priuate sentence which Christians passe either against actions simply bad or good, or against persons already iudged of God in the worde, or with condition of their continuance in euill, (if they bee not such as the Scripture hath fore-iudged;) but the rash vncharitable iudgement touching the finall estate of Chri∣stians for middle actions, as to pronounce peremptorily & absolutely of any that they must perish, or bee past grace or cannot bee saued, because they are not of our minde in euery thing. That this is the meaning of the word (Iudge) there be two circumstances in the Text which fully preoue it: First, by that which went immediately before (of liuing and dying to the Lord, and beeing the Lords in life and death,) which shewes that these Romanes tooke vpon thē to determine what should be the end and death of each o∣thers, and what should 〈◊〉〈◊〉 come of them, as if they were Lords one of anothers life and death; also by mentioning the last iudgement, and ascribing the same vnto Christ, it appeares that they did vsurpe his office in giuing heauy doome of each others destruction: As at this day the Lu∣therans do against such Churches that differ from them in things indifferent, as about breaking the bread in the Cō∣munion: and some of our hot brethren at home, haue had their finger too deepe in this faulte of iudging their bre∣thren too rigorously.

Tim.

What is our instruction from hence?

Silas.

That it is not lawfull for Christians to passe their doome touching the euerlasting estate of any man, of whō it is not apparant that hee hath committed that irremis∣sible sinne: 1. For wee know not what a day may bring

forth. Also we see many wicked men suddenly & migh∣tily called and changed. Thirdly, we reade of one stand∣ing in the market, called at the eleuenth houre to work in the vineyard. Also of the thiefe conuerted at the in∣stant of his death.

Fourthly, we are euen Brethren, one of vs no better then another, and therefore wee should not vsurpe this superiority, as one to iudge and condemn another. This is a gainst Brotherly charity, and Christian loue, which hopes well of all men, so farre as there is any cause or reason to induce vs. Finally, it is against the honour and dignity of the son of God, whom the father hath aduan∣ced to this honor to be the Iudge of vs all.

Tim.

What Vse of this Doctrine?

Silas.

It cals to repentance, such as haue been too free* 1.12 and forward in iudging others peremptorily, and ought henceforth to stay vs from such wickednesse. Secondly, it reprooues such as would take away from Christians all liberty of iudging, vnder this pretence, that wee may not for meane things iudge our Brethren finally: for that which is vtterly vnlawfull in some case, is, and may bee lawfull in some other cases; when circumstances vary, the matter it selfe is varied.

Silas.

Concerning the Reason drawne from the iudgement of Christ, shew vs after what sort the Apostle dooth handle this point? or how many things he doth consider about it?

Silas.

The things considered about it, are verie many* 1.13 and waighty, which follow heere in order. First, the vni∣uersality of this iudgement [all we shall stand] weake and strong, learned and vnlearned, none are to be exempted from his iudgement, the iudge is vnpartiall, he will dis∣pence with none. Secondly [we shall stand] or we must giue account, verse 12. This iudgement is vnauoydable. First, Gods decree hath purposed it, his word prophesied of it, his Iustice requireth it, 2 Thess. 1, 6, 7. Thirdlie, the manner how we shall appeare, Be presented or made to stand forth, euery one naked, himself and his cause both

before the Iudge, each one in his owne person. Fourth∣ly, the person, of the Iudge (to wit) Christ; not as he is God onely, but as he is man and Mediator, who though at this presont hee bee Iudge of all, and raigne ouer all,* 1.14 Math. 28, 29. yet it is amidst his enemies; they are not abolished, the Church is not fully deliuered, which shal perfectly bee done at this last and generall iudgement. Fiftly, the manner of his comming to iudgement, it shall* 1.15 be glorious and full of Maiesty, for he shal haue a Iudge∣ment seate, euen a throne very high in the clouds, Mat. 25, 31. and a white Throne, Reuel. 20, 11. to note the in∣nocencie and vprightnesse of the Iudge, one to bee cor∣rupted with no bribes, or blinded with ignorance, or re∣spect of persons.

Sixtly, the things which he shall do when he is come to iudgement, which are these. First, he shall make en∣quiry of all men both their persons and actions; then he shall lay them open, and manifest them what they haue beene, and what they haue done. After that, he shal giue a righteous sentence vpon euery one according vnto his workes (which are as euidences and witnesses of Faith or vnbeleefe. Vpon which, shall follow speedy & migh∣ty execution, the wioked beeing cast downe into hell, shame, and torment: the righteous carried vp to heauen, there in blisse and glory to abide with Christ for euer: for this order of the iudgement, see Math. 25, from verse 31. to the end of the Chapter.

Tim.

Is there yet any further thing considerable about this last and generall iudgement?

Silas.

Yea, the authority and right that he hath to this Office of a Iudge, and to the worke of iudgement, be∣cause* 1.16 he is that euerlasting and mighty Iehouah, of whom Esay the Prophet spake before, Esay 45, 25. where the people of God oppressed by Tyrantes, are exhorted to make the Lord God their refuge, and to flye to him for saluation and suecour. I haue sworn by my selfe (saith God) that vnto me euery knee shall 〈◊〉〈◊〉, and euery tongue shal swear.

Heere we must note, that Paul as hee leaueth out some wordes beeing vnpertinent to his purpose, so instead of swearing, he puts heere confession, being a more generall worde, for a more speciall. For an oath is a solemne pro∣fession of God, that he is the searcher of the heart, the iust Patron of truth, the seuere auenger of salshood. Also ob∣serue that (bowing of the knee) by a metonimy of the signe, is put for that whole subiection and diuine homage and worship which belongeth to the maiesty of God our Lord, as in Phil. 2, 9, 10. and Ephes. 1, 21, 22. is expoun∣ded.* 1.17 Now these things spoken of Iehouah first by Esay, and after by Paul, applyed heere to Iesus Christ, this eui∣dently sheweth that he is that Iudge and soueraigne Lord vnto whom all knees must bow, in token of subiection, & before whose tribunall all must appeare, and bee driuen willingly as Angels and men elect, or vnwillingly as repro∣bate men and Angels, to confesse him to bee the very true God and vniuersall 〈◊〉〈◊〉 of the whole world at what time the Arrians, Samosatenus, Seruetus, Iewes and all o∣ther hereticks which baue denyed directly or by conse∣quence the euerlasting diuinity of the Sonne of God, shall haue their mouths stopped with perpetuall contempt and shame, yea and all vngodly sinners which eyther haue not regarded to know, or refuled to obey this Christ, speaking and commanding in his word, shal then be filled with hor∣ror, when they shall see him to be God and Iudge of all, whom by their disobedience to his voyee they spurned a∣gainst. It were therefore a happy thing if now disobe∣dient impenitent sinners would often thinke of this, that they must al stand before the tribunall seate of Christ; which is not so terrible to the vngody and contentious, that loue not peace and holinesse, but it is as comfortable to such as study to liue peaceably and holily; for they shall stand to be absolued and crowned, as the other shall stand to bee condemned and confounded. Therefore let euery Christian not so much looke to others what they be or do, as to their owne life, how they themselues liues for euery

one must giue an account of himselfe and his owne doo∣ings, and not of others, and euery one shall receiue accor∣ding to that (not which another) but which himselfe hath done, 2. Cor. 5, 14. Repent therefore (as all other secure sinners, hauing this dreadfull day euer in your thought, as a whip and Scorpion rather to driue from the loue and ser∣uice of your sinfull lusts) especially ye busie medlers, curi∣ous priers and obseruers of other mens actions and waies, presumptuous Criticks of other mens persons, whose ho∣linesse and goodnesse is to thinke and talke how prophane and bad other men bee, beeing henceforth to accuse your selues, examine and iudge your selues, and what yee finde euill and out of order at home, speedily without delay, and sincerely without dissimulation redresse that, that when the Iudge commeth, (& he is euen at the doore,) ye may haue reioycing in your selues. Holde it for a grand pollicy of Sathan, (abusing our naturall curiosity) to conuerte our eyes vnto the persons and wayes of others, that wee and our owne workes being foreslowed, wee might place our comfort in this, that we can see how euill others bee, and that wee are not so ill as they be, as the Pharisie in Luke. To remedy this alwaies remember, (and let it neuer bee forgotten,) at thy rising vp and lying downe thinke of it, that thou must bee countable for thy selfe, to answere thy owne cogitations, words, and actions; Euery one shall beare his owne burthen, then euery tub shall stand on his owne bottome, euery fish hang by his owne gril. This ma∣keth nothing against wise & charitable care of thy neigh∣bours good, but to draw thy eyes to looke to thy owne field, to see it bee not too much ouergrowne and rest vn∣purged, whilst thou art foolishly and maliciously occupi∣ed in weeding another mans garden; at a worde, sithence the meditation of the iudgement of Christ is a strong pre∣seruatiue against security and curiosity, therefore enter in∣to couenant with thy selfe euery day to consider it till thy heart be thorowly awakened. Imitate blessed Paul, 2. Cor. 5, 11. 2. Tim. 4, 1.

DIAL. VI.

Verses 13, 14, 15, 16. Let vs not therefore Iudge our ano∣ther any more, but vse your iudgement rather in 〈◊〉〈◊〉, that no man put an occusion to fall, or a stumbling blocke before his Brother. I know and am perswaded, &c.

Tim.

SHew vs the Coherence, Scope, and Method of this Text?

Silas.

His generall exhortation both to strong & weak in the first v. is now closed; & he passeth to a special de∣hortation to the strong and more skilful Christians, that about meates and other indifferent matters, they offend not their weake 〈◊〉〈◊〉. So as the scope is, to stay the strong from being on offence to them of lesse knowledg by the abuse of their Christian liberty. As for the Me∣thod, heere is a proposition dehorratory, be circumspect and heedfull, that ye 〈◊〉〈◊〉 not 〈◊◊〉〈◊◊〉 Brother; which though it be meant of meates, yet it is put downo in the Thesis, to teach that about all things (not meates onely) of indifferent Nature, scandal is to be taken heed of, that none be giuen, v. 13. In v. 14. there is a secret obiection in Pauls person, I beleeue that nothing is vncleane, why then shold I abstain frō any meats for my Brothers sake? To which Paul answereth two waies; First, by a distincti∣on thus, By it self, or in it own nature, nothing is vnclean but it becomes vncleane to him that so iudgeth of it. Secondly, it becomes vnclean, when it is eaten with of∣fence and griefe of a Brother, verse 15. where three rea∣sons are rendred 〈◊〉〈◊〉 disswade from offending or making sad our Brother. First, it is against the rule of charity: se∣condly from the hurt which may come to our Brother, who is in daunger of destruction by the offence giuen him, yea, a wrong is done to Christ, in spilling the price of his bloode, verse 15. Thirdly, from an euill effect, it will cause so great good as Christian liberty, (yea, God the author of that good) to be reproached, verse 16.

Tim.

Now hasten to Interpretation and Doctrine, with the vses and duties which we are to follow. Begin first with v. 13.

Silas.

The meaning is, secing euery one must giue ac∣count of himselfe to God, let vs no more iudge others, but take heede and looke vnto our selues and our owne wayes, that they be not offensiue. Whereas Paul may seeme with one breath, to speake contraries, Iudge not, but Iudge: it is an elegancy of speech, one selfe-same word vsed in seuerall sences. First, in il part, for condem∣ning others vncharitably, then in good part, for exami∣ning our selues, and pondering our owne actions, so to order them, as no offence come thereby; wee may not iudge others, but we may & ought to iudge our selues, these be not contrary, 1 Cor. 11, 31.

Tim.

What is our Docrine from these words thus expoun∣ded?

Silas.

That after our conscience is by good reason con∣uicted* 1.18 of any sinne, we must striue to leaue it, and vse it no more: so Paul speakes heere [Let vs no more,] though ye haue beene bold to iudge and condemne one another for these indifferent matters; yet now that ye haue heard so good and manifest reasons against it, from the digni∣ty of your Lord, and his office of Iudgeship, hencefoorth do it not. The reasons heereof are first, when wee liue in sinne after knowledge, it is the greater sinne, Iohn 9, 41. Iames 4, 17. Secondly, it draweth greater wrath and pu∣nishment, both temporall and eternall, Prou. 1, 29. Luke 12, 47. He that knowes his Maisters will, and doth it not, shal be beaten with many stripes. God bare with the Israelites in their ignorance; but when they had sinned stubbornly after sundry warnings by his straunge workes, hee sent strange plagues amongst them, 1 Cor. 10, 5, 6, 7. The ex∣amples of Gods iudgements against the Old world, So∣domites, 〈◊〉〈◊〉, the sonnes of Ely, against Corazin and Bethsaida, all of them warned by Noah or 〈◊〉〈◊〉, by Moses, by Ely, and by Christ, doe confirme this truth, that it is daungerous to continue in sinne after warning.

Thirdly, sinnes against knowledge, are the high-way to the sinne against the holy-Ghost; for though euerie

sinne after knowledge, bee not that vnpardonable sinne (which hath knowledge ioyned with malicious hatred of the knowne trueth of saluation by Christ) yet it is a step and degree thereunto.

Tim.

What is the vse of this instruction?* 1.19

Silas.

To exhort euery one to beware chiefely of such sinnes, whereof he hath beene admonished and clearely conuicted. For, if our loue to our bodies bee such, that wee carefully auoide such things as we know are wont to hurt them, how much more ought we to shew foorth this care for our soules? For if ciuill Iustices, Maisters, & Parents, will more seuerely strike where their warnings be despised, let not vs thinke that God will forget such as neglect his admonitions, but will wound them deep∣ly first or last that goe on in knowne sinnes, as himselfe threatneth, Leuit, 26, 21, 24. I will walke stubbornly against them, that walke stubbornly against me. Oh, that this in time might bee considered of such as haue beene often and many wayes aduertised of their faults, yet are so farre gi∣uen ouer, as they vse no endeauour for the forsaking of them, & do not enter into any care or course of amend∣ment.

Tim.

What is heere meant by [a stumbling blocke, and oc∣casion of falling?]

Silas.

They be speeches borrowed from earthly things, and translated to spirituall, as from high-wayes, wherein* 1.20 stones and blockes do lye to make men stumble and fall, or from snares and nettes of Powlers and hunters: they signifie euery thing that hindereth in the course of god∣lines; either quite turning vs away from religion (which is meant heere by falling,] or causing vs to goe on lesse chearefully, which is called heere [stumbling blocke:] and when the Apostle saith [put not,] the meaning is, that we giue no manner of offence, neyther small nor great to our Brother, either to make him flye whollye from Christ, or to trouble him neuer so little. For this place speakes not of a passine offence, which is taken where

none is giuen, as the Pharisies and Scribes which were offended with the doctrine and myracles of Christ, Mat. 15, 12. and as worldlinges now are grieued with Magi∣strates, Ministers, and others for doing their duties, for their zeale against vices; which beeing good things, ought not to scandalize any, and do offend none but ill mindes; But of an actiue scandal, which is an offence gi∣uen, when some euill is not secretly either spoken or done, but openly contrary to Gods Lawe, or when our liberty in things indifferent, is vnseasonably vsed, by the which others are made the worse, lesse godly, and ho∣nest. For as a stone or block, so an offence must appeare. An horrible crime whilst it is vnknowne, it is an offence to God, & hurts the committer, but no offence to others to hurt them, till it be manifested.

Tim.

What is our Doctrine from this place?

Silas.

That all Christians must carefully looke to this, that they neuer be a iust occasion of sinning to any man, either by words or deedes, to hurt the saluation of any, or by building them vp vnto sinne by our euill examples in our sayings or dooings. For first, this is against the commandement of God, 1 Cor. 8, 9, 10. and 10, 32. Se∣condly, it puls downe heauy iudgements on our selues, Math. 18, 8. Better a Milstone were hanged about our necke, &c. The world is full of examples of such as haue beene grieuously plagued of God, for being authors and occa∣sions of sinne to others, as Gen. 3. the History of Adam and Eues fall, the Serpent punished more then Eue, and Eue more then Adam. Iezabel more plagued then the Iudges and false witnesses, which accused and killed Na∣both. Ieroboam for making the Israelites to sin, more pu∣nished then the Israelites themselues.

Thirdly, it is against the example of the blessed Apo∣stle, 1. Cor. 8, 13. Fourthly, by offence giuen wee breake the rule of charity, which shunneth the greeuances & hurt of euery man, and studieth how to foster, help, and streng∣then euen the weakest. As in a naturall body the stronger

mēber succoureth the feebler, or as a Phisition or Chirur∣gion tenderly handleth a diseased or pained party: so loue is maruailous chary not to trouble or doe the least harme to the soule of any Christian brother, Rom. 14, 15. Fiftly, by offence giuing, wee sinne against our neighbour while wee beate, nay wound his weake conscience, (which is great cruelty) procuring him by our example to allow or doe some thing whereof in his conscience hee was not re∣solued, or which he knew he ought not to do, had not we made him to stumble, 1. Cor. 8, 12. Nay by our offence we destroy our brother so much as lyeth in vs, and become very butchers & murtherers of our brothers soule, (eyther wholy driuing him away from the faith, or discouraging him:) and what a matter is this, for so slender a thing as meates and drinkes & daies, or such like indifferent things, to bee the death and slaughter not of the body but of the precious soules of men? Rom. 14, 15. Lastly, this rea∣cheth not to our brother alone, and to his destruction, but euen so high as Christ the head and Lord, against whome wee sinne in wounding or hurting any member or seruant of his, 1. Cor. 8, 12. There is that straight coniunction be∣tweene Christ and the faithfull, that the good or the euill offered to them redounds to him. Mat. 25, 45. Also how can wee by our offence giuen, make voide the fruite and force of Christs death, towards our brother offended by v, (so much as we may, and no thankes to vs if it bee not so) what other thing (I say) can this be then to sinne against Christ, by plucking from him one whom he hath so deare∣ly bought? Which ought not to bee vnderstood as if any effectually redeemed by the death of Christ, and by faith ingrafted in him, could indeed perish, (as Huberus & ma∣ny Lutherans teach) for this is most firmely to be held (as Augustine saith,) That none of the predestinate can vtter∣ly fall away from grace, for then Gods election should be frustrate, and Christ vntrue, who saith, It is vnpossible, Mat. 24. And his loue changeable, Iohn 13, 1. His coue∣nant broken, Iere. 31, 32. Christs intercession vnauaile∣able,

Iohn 17, 15, 20, 21. Gods wisedome decelued, his power and goodnesse ouercome and vanquished by mans sinne: all which are not onely absurd but impossible, how∣beit in respect of mans weakenesse, ready to fall, euen as a young childe, or a sicke person soone ouerturned: and the extreame power and malice of Sathan, that like a Dragon is able to shake and pull downe Cedars, euen strong ones, if God permit. And lastly, in regard of the great & dan∣gerous temptations and scandals which sore tempt vs; it is true that the beleeuer may be destroyed, and when any of∣fence is giuen them, then what lyeth in the party that put the blocke in his brothers way, hee casteth his brother downe headlong to eternall destruction: but the mighty God with his hand vpholds all his, not from falling but from falling away.

Tim.

What duties may this doctrine of offences teach vs?

Silas.

It instructeth vs to know that such things as in respect of their nature bee not euill, and which otherwise we might doe, yet if they proue scandals and hurts to our brethren, we ought to shun them as things sinfull and vn∣lawfull: for that meate which may be eaten if no offence follow, to eate it with offence is euill to him that doth it, Rom. 14, 20. and the like we are to iudge of all other in∣different things, that accidentally by the scandall annexed to them, they cease to be indifferent, and pollute him that doth them with offence. Secondly, here is an admonition to all Christians which openly commit grosse sinnes, and by their example teach others to doe the like. Also to parents, Maisters and all Gouernors, which in the presence of their inferiors haue spoken or done wicked things, or foreslowed good duties, as prayer, reading, &c. edifying them in iniquity by such naughty practises, and by sins of omission, that betimes vpon the former reasons they moue themselues to hearty repentance, for the scandall and of∣fences they haue set before others. For seeing Christ hath said it, Woe must bee to such by whom offences come, ex∣cept such as giue thē be truly humbled, turning to God, &

desiring forgiuenesse of his mercy, fully purposing to walke without offence heereafter: for certainely they shall feele the curse of God, which doe giue occasion of harme to the soules of heedelesse men, seeing a cursse is threatned, Deut. 27, 18. Will God poure his curse and vengeance on them who make the blinde stumble to the hurt of his body, & wil he not much more do this to soul destroyers?

Tim.

Now that we haue done with the doctrine of offences, and proued it by reasons both forreigne, and bred in the Text, let vs heare what we are to learne from the obiection in the 14. verse, and first what it is (to be perswaded through the Lorde Iesus?)

Silas.

Through the Lord Iesus, signifies not the merit of his death (as some thinke,) for before the time of his passion, nothing was vncleane in his owne nature, but either 1. generally through Adams sinne, which polluted all, or 2. morally by intemperancie and ryot, or 3. Cere∣monially prohibited, as certaine Beasts vnder the Law, or 4. scrupulously and superstitiously of such as doubt of the lawfulnesse of lawfull meates. It signifies therefore, by the teaching and instruction of Christ, by whose spi∣rit he knew and was perswaded (not probably and cou∣iecturally, as the word is vsed when the Scripture speaks of other mens faith and constancy, as Rom. 15, 14. 2 Tim. 1, 5. Heb. 6, 9.) but certainly, infallibly, and assuredly, so as he knowes it could not be otherwise. In which sence, the word is vsed when a man speakes of his owne Reli∣gion and saluation, as Rom. 8, 20. For euery man knowes best his owne heart, and those things that himselfe hath receiued of God. 2 Cor. 2, 12.

Tim.

What is our Doctrine hence?

Silas.

That Christian faith is not a bare opinion or a* 1.21 doubting, thinking a thing to bee so, but an vndeceiua∣ble certainty of that wee doe beleeue, containing in it these three distinct things. First, a sound distinct know∣ledge of the thing beleeued, [I know.] Secondly, a firme

perswasion, strongly assuring the heart. Thirdly, a con∣fidence, resting and reioycing with satisfaction vnto our mindes, surely looking to enioy that we beleeue.

Tim.

What Vse is to be made of this doctrine?

Silas.

That ignorant Christians, who do either hate* 1.22 knowledge, or seeke not for it; also the wauering min∣ded, which do not rest with any gladnesse in the promi∣ses of Christ, they are quite destitute of Faith, what soc∣uer they thinke of themselues. And they doe falsly teach the doctrine of faith, who deny to it infallible certain∣ty. And lastly, it is a good token both of the being and growing of faith in a Christian heart, the more firmely and strongly it doth apprehend and sticke to the word. Moreouer, from the 14. verse we are taught, that the Pa∣pists defile & pollute Gods creatures to themselues, be∣cause they iudge them to be vncleane, for meates bee as they are esteemed, vncleane to him that thinks them so. Of the purity and impurity of meates, we shall say more in verse 20.

Tim.

Then in the meane time, expound and collect the in∣structions from verse 16. the last verse of our text.

Silas.

It hath a new argument to disswade from giuing offence to the weak in our christian liberty about meats, thus. We may not do ought which may cause our Chri∣stian liberty to be euill spoken of; but for the strong to eate with offence to the weake, it wil cause our commo∣dity to be euill spoken off: therefore offences ought to be auoided. For exposition of the words, howsoeuer by your good or commodity, some vnderstand their faith, or hope of glory, or godlinesse; yet the matter in hande which is to direct to the right vse of christian libertie in middle things, and the comparing this Text with 1 Cor. 10:29. wher that is stiled Liberty which here is phrased Good, doth clearely open this place to be meant of this liberty which might be (blasphemed,) that is, reproched and euill spoken of, and Christ also by it, of two sorts of persons. First, of our infirme and weake Brethren, who

(not knowing but that Moses Lawes, touching certaine meates prohibited, and difference of dayes, were still in force) might by the vndue & vntimely vse of this liber∣ty (by such as had better instruction, and knew that Ie∣sus in his death, had abolished those Leuitical shadows) be brought to mislike Christ and his Gospell, as contra∣ry to Moses, and to open their mouths to reproach this Christian liberty taught by the Gospell, and so to fal off againe from the Faith which they had before submitted vnto.

Secondly, by strangers who were without the Church, and might say; Lo these are the Christians, they cannot agree, one holds one thing, another the contrarie, what concord is this? what a Religion is this? As our Papists by our home diuisions, take occasions to blaspheme our Religion, forgetting their own domesticall contentions in more and waightier mttters. See M. Doctor Halles Booke intituled the Peace of Rome, which is nothing lesse then at vnity in it selfe, yet vpbraids diuision to vs.

Tim.

What may we learne from hence?

Silas.

This teacheth, that Christian liberty is a bles∣sing, seeing it enfreeth vs from the yoake and bondage of ceremonies: therefore we owe thankes to God for it, that we may freely and lawfully feed on such creatures, as Salomon in all his glory, might not touch without sin. Secondly, such as do striue and differ about things indif∣ferent, do open and loose the tongues of friends and e∣nemies, to reproach our good, and our Gospell, and our God. Oh that Gath and Ascalon had neuer hearde of the diuisions of Epbraim and Iudah.

DIAL. VII.

Verse 17. For the kingdom of God is not meates & drinks, but righteousnesse, peace, and ioy in the holy Ghost.

Tim.

VVHat containes this Text?

Silas.

A new argument to disswade the strong from striuing about the vse of meats, and such things to the offence of the weake. The argument is more forcible

then any of the former. It is this, the kingdome of Hea∣uen stands not in these indifferent things, therefore wee may not with the scandall and destruction of our Bre∣thren contend about them. In which reason, the Apostle seemeth somewhat closely to insinuate vnto the rebuke of the: strong, as if they had beene too eager and earnest in these externall matters, placing piety, and pleasing of God in them, as if all our good and happinesse had de∣pended on them; not so (saith Paul,) the kingdom con∣sisteth in more waightie things, as righteousnes, peace, and ioy in the Spirit; and not in such outward indiffrent matters, as meates and dayes, and the like, which in no whit appertaine to Gods worship and mans saluation. The parts of this 17. verse bee two; the one affirmatiue, the other negatiue. In this latter, it is denied, that the kingdome of God is meate and drinke; in the other, it is affirmed, that it is in righteousnesse, peace, and ioy. The holy Ghost (who as an efficient cause) distinguisheth worldly righteousnesse, peace and ioy, from that which is both Religious and Christian, comming not of the Flesh, but from the Spirit, being in spirituall, not car∣nall things; and therefore, the fit and meete matter of the Kingdome of GOD, which consisteth not of this world.

Tim.

Interprete the words, what signifies the [Kingdome of God?]

Silas.

Amongst sundrie acceptions, there bee two es∣pecially, whereof I now make vse. First, the estate of grace, whereby Christraigneth in our hearts by his Spi∣rite: this is called [Kingdome,] because it is the ente∣rance into, and the way vnto the Kingdome aboue. Se∣condly, Kingdome signifieth the estate of glorie and blisse in heauen, where because God shall fully reigne in his Saints, and immediately; not as heere vnperfect and by meanes of the word: therefore it is tearmed also, and more cheefly the Kingdom of God. I see nothing against it, why the Text may not bee expounded in both these

sences, without wrong to phrase, or circumstance, or scope. For following the first sence, putting kingdome for that grace whereby we are reconciled to God, or a∣ble to please him, then the meaning is; that since there is no necessity of meates to this purpose, as to bring vs to Gods fauour, and make vs acceptable to him, 1 Cor. 8, 8. (which teacheth, that meates nor drinkes make vs neither more nor lesse acceptable vnto God;) therefore there ought to be no difference about them, to the scan∣dall one of another (especially if wee embrace the latter sence) our saluation is neither hindred nor furthred by meates and drinkes: therefore a folly it is to contend a∣bout these things which shall not bee necessarie in the kingdome of heauen, as one saith; nor of any vse in our celestial conuersation, (as Origen writeth) nor the things that must bring vs to heauen, as Chrysostom speaks, nor the cause of our reigning there. There is a Synecdoche in these tearmes of meates and drinkes, for they are put for all other things of a middle Nature; whatsoeuer they be, they do no whit at al belong to Gods worship now, or mans felicity heereafter, being simply considered in themselues.

Tim.

What are the Doctrines to bee learned out of the first part of this verse thus opened?

Silas.

Euen this, that things that be indifferent, are of no necessity vnto the seruice of God, or sauing of our soules. The proofes heereof, first from authority of Scrip∣ture, Mat. 15, 11. 1 Cor. 8, 8. Heb. 13, 9. 1 Tim. 4, 4. 8. Ac∣cording to these Scriptures, our English Church hath iudged these meates, &c. to be vnnecessary in their own Nature, either to holinesse or happinesse, the cleare light of the word hauing taught vs: as the words of the statute be, An. 3. of Edw. 6. that one day, or one kinde of meate of it selfe, is not more holy, pure, or cleane then another; and that no meates at any time, can defile any Christian, and that all meates are lawful, so they be not vsed in dis∣obedience and vice, but be receiued with sobrietie and

thankesgiuing to God, and sanctified by the word and prayer: therefore, howsoeuer with a ciuill abstinence at certaine seasons is well commanded, and ought accor∣dingly to be practised: yet no Religion is to be placed in such abstinence from meats: whereof this reason may bee rendred, that by meates neither is the heart streng∣thened in grace, or polluted with sinne, made neyther wiser nor better, holier or happier.

Tim.

How then doth the Apostle reck on vppe gluttonie and* 1.23 drunkennesse amongest the sinnes which barre vs from Gods* 1.24 kingdome? and on the other side, seeing murther is a Capitall sinne, and men may commit it vpon themselues by Fasting and Abstinence, how may it then be truly saide, that the kingdome of God is not meates and drinkes?

Silas.

It is true, that by excesse in meates and drinkes, the Kingdome may be lost, 1 Cor. 6. 10. Galat. 5, 21. but meates and drinkes themselues taken, or not taken, doe not exclude vsfrom in the kingdom, nor giue vs enterest vnto it. Howsoeuer the abuse, by the defect, not vsing thē at al, or in the excesse, vsing them intemperatly, may and doth deserue damnation, and will certainly draw it vpon the heads of all such which repent not of their im∣moderatenesse about these externall thinges, yet a man doth not please God, or shalbe saued, because he eateth Fish rather then Flesh, and drinketh Beere, and not Ale.

Tim.

Shew vs what vse Christians are to make of this do∣ctrine.

Silas.

It serues for confutation of the Manichees, affir∣ming* 1.25 some meates in their owne nature to bee euill, as Flesh, Egges, Milke, and Wine, saying of Wine, that it is the gall of the Prince of darknesse; dishonouring the Creator, and 〈◊〉〈◊〉 this Text, which plainely faith The Kingdom of God is not meates. Also, the 〈◊〉〈◊〉 their 〈◊〉〈◊〉. fellowes, who defend, that it were as good to eate and deuoure a soule, as to eate things that had bloud and life.

These put sinne and damnation in meats euen direct∣ly:

and so do the Papistes indirectly, and by necessarie consecution. For whilst they doe auouch in worde and writing, that howsoeuer no creature is impure by crea∣tion, but so confesse all to bee good which God hath made: yet that to eate flesh or white meates at certaine time, as Lent, Ember Weekes, Fasting daies, &c. is a matter against Religion displeasing to God, yea a mortal (that is, in their construction) a heynous sinne, and no lesse fault then to kill a man: holding them for best chri∣stians, which doe put most Religion in abstinence from meates, which they reckon as a thing not acceptable a∣lone, but meritorious and satisfactory to Gods Iustice, both for themselues and others; & all vpon this pretence to tame the flesh, which in the meane time they pamper with manifold delicacies, great prouokers of lust. What is this else, but to fulfill the prophesie of the Apostle, 1. Tim. 4, 2. in hypocrisie and coloured wordes to make all meates vncleane at some time, and to some men at all times, as if meates were the Kingdome of God, or if the kingdome were to be won or lost by meates or drinkes?

Tim.

What other Lesson from these words?

Silas.

That meates and whatsoeuer other indifferent things are more slight, then that Christians ought to contend about them: for seeing they are no parts, either of Law or Gospell, what reason haue Christians to dis∣sent for them? Indeed for such things that please or dis∣please God, as precepts of the Law, promises of the gos∣pell, faith, and obedience, towards God, we are strong∣ly to stand, and earnestly to contend for such things, Iude 3. whereof we haue Paul for example, Galat. 2, 11. What may wee iudge then of those Papistes and Prote∣stants, which chafe and fret for neglect of a humane Ce∣remony, being colde and carelesse about Christian du∣ties, tything Mint, and Annice, and neglecting greater things of the Law, stumbling at strawes, and leaping o∣uer blockes? Also what folly to make such adoo about titles, precedencie, and such other toyes, as if Heauen

did lye vpon it. This very distinction of things vnneces∣sary to the kingdome, and necessary, well and duely consi∣dered, would cut off diuision and debate among brethren; who howsoeuer there may be some reason for differences, about the inheritance and their fathers goods, yet for chips and feathers to contend, may argue lacke of wit or good will or of both.

DIAL. VIII.

Verses 17, 18, 19, 20. But righteousnesse peace and ioy in the holy Ghost. For whosoeuer in these things serueth Christ is pleasing to God, and approued of men. Let vs then follow &c.

Tim.

WHat doth this text containe?

Silas.

First, the condition or parts of Christs kingdom, which consisteth not in meates or in other externall things, bur in things inward and spi∣rituall, (to wit) righteousnesse, peace, and ioy, such as come from the Holy-Ghost and are not carnall, nor can bee lost, verse 17. Secondly, a reason from the effects, thus; In these things we serue Christ and please God, but the king∣dome of God doth stand in seruice of Christ, and pleasing of God; therefore righteousnesse, peace, and ioy, are ne∣cessary to the kingdome, and not meates, verse 18. Third∣ly, a conclusion, that sithence peace is one part of religion and of the kingdome, therefore by all meanes Christians are to imbrace that, and to put away strife about other vn∣necessary things, verse 19. But least wee should thinke that euery kinde of peace should bee followed, hee adioyneth thereunto edification, verse 20. An edifying peace is to be followed, and whatsoeuer belongs to it, as charity, for∣bearing, concord, forgiuing one another, meekenesse, and all other furtherances of peace be diligently to bee sought for. Vnto this edifying peace there is set against it, as op∣posite, destroying contention. Fourthly, an answere vn∣to a secret obiection: But seeing all meates are pure, crea∣ted and granted of God as lawfull to vse, why should it not be good for me to eate of all meates, whatsoeuer be∣come

of other men? Not so saith Paul, for though al meats be good, yet they bee not good to him which eateth with offence to his brother, verse 20.

Tim.

Now expound and tell vs what is meant by [righte∣ousnesse, peace, and ioy?]

Silas.

Righteousnesse signifies iustice imputed, or of the* 1.26 person beeing absolued from sinnes, and accepted righte∣ous through faith in Christ. Secondly, inherent iustice, righteousnesse of workes, or that which the Scripture cal∣leth sanctification or holinesse of life, begun in such as are* 1.27 iustified by faith. Peace signifies inward peace of consci∣ence, quieted in respect of reconciliation with God, and remission of sinnes: also outward concorde with the bre∣thren; this beeing a fruite of inward peace of the soule, as that followeth iustification by faith, Romanes 5, 2. By* 1.28 ioy is vnderstood the sweete motion of a Christian soule cheered vp and made glad, partly by present sence of Gods loue shed into the heart, and partly out of hope of the re∣ward to come, Rom. 5, 3, 5, 6. Of this ioy Christ saith it is not taken away, Iohn 14. And Paul, that it makes ioy∣ous in tribulation, Rom. 5, 3. Of these three ye may reade at large before, namely in the Dialogue vpon the begin∣ning of the fift Chapter. The Holy-Ghost is added here, both to note the efficient cause of Christian righteousnes, peace, and ioy: also to distin guish Christian righteousnes, peace, and ioy, from that which is worldly and carnal, grounded vpon earthly thinges, and being also vnconstant.

Tim.

What is the doctrine from these words?

Silas.

That things which be necessary to the kingdome* 1.29 (that is, to religion and saluation) they bee spirituall and inward things, such as by the Holy-Ghost are wrought in the soule, as namely iustification by faith, peace of consci∣ence, ioy in the Holy-Ghost: which is not so to bee taken, but that charity, repentance, godlines, meekenes, patience, temperance, truth, goodnesse, fidelity, &c. doe belong to the kingdome. But these three are heere named, as chiefe, and cause or ground of the rest, which bee vnseparably

linked to these. For iustifying faith as a glorious Lady, after her doth draw a traine of Christian graces, which al∣waies be where faith goeth before, as Ruth would be wher∣soeuer Naomy was: and righteousnesse of workes contai∣neth all vertues in it. Also the ministry of the word, prayer, and Sacraments, though externall things, yet they haue relation to these spirituall things, whereof they be the hel∣ping causes or instruments to beget or increase, and so belong to the kingdome. The reasons why the kingdome standeth in such spirituall things is, God beeing a Spirite, Iohn 4, 24. the things of his kingdome must bee spirituall, and sutable to himselfe whoe is the King. Secondly, his kingdome is not of this world, Iohn 18, 36. therefore not in worldly but in inward & heauenly things his king∣dome consists.

Tim.

What is the vse of this doctrine?

Silas.

It serues to prouoke all men with all endeuour to seeke after righteousnesse, to haue their sinnes forgiuen them, to be partakers of Christs iustice, and to worke righ∣teousnesse, leading a iust life, to get the blessing of an ap∣peased and pacified conscience, and a ioyfull heart vnder hope of glory, without which we haue no fellowship with the kingdome, no part in saluation: and let all such as haue receiued grace to beleeue, and by their faith doe receiue the iustice of Christ to bee their owne, and are regenerate to liue iustly, hauing peace with God and men, reioycing vnder the hope of glory, though but in a weake measure and with much imperfection; Let them I say, much com∣fort themselues, and continually praise the God of heauen, which hath imparted to them such thinges that are so ne∣cessary to true religion and eternall saluation. Thirdly, heere is a reproofe to such as be earnest in externall slight things, and neglect the chiefe matters, yea of such as rest in generall knowledge, profession, outward reformation of life: some delight in the worde and in the brethren, in a certaine zeale against superstition and prophanenes, in the cōmnuication of the mysteries, &c. which be good things yet such as others haue had and very many haue, who neuer

set foote within the threshold of the kingdome, whereof a man or woman shall neuer become a true member so long as they lacke regeneration, and the fruites thereof, righteousnesse, peace, and ioy.

Tim.

What other incouragement to labour for these things?

Silas.

That not by these things (as if wee could merite by them: for they are effects of grace, not causes of the kingdome) but in these things we serue Christ and please God: to serue Christ is by faith and obedience to cleaue to him. After this manner Christ will be serued, and God will be pleased, and both wee and our doings will bee ac∣cepted of him, if we fetch righteousnes from Christ alone, drawing from him and his promises matter of sound tran∣quility and in ward cheerefulnesse, indeuouring to liue vp∣rightly and godlily. Now what should wee study rather to procure, then that we may serue Christ our Redeemer, and please God our Creator and preseruer? for it is the end of our creation, redemption, and conseruation, to serue and glorifie Christ, and to please God. Therefore how earnestly should these things bee striuen for and searched after, which doe inable vs to honour and please both God the Father, and Christ the Sonne? See how much they are deceiued, which in popery doe place the seruice of God and pleasing of Christ for the most part, in outward rites and ceremonies deuised by themselues, whereas the Sa∣crifices of the law, and the ordinances of the Gospell bee∣ing seuered from these inward things, are abhorred of God, Esay 1, 13, 14, 15. Mat. 7, 22, 23. Gods owne holye institutions are no whit auaileable to serue & please Christ, nay they be an abhomination if they bee not ioyned with faith, &c.

Tim.

But why doth hee say they are approued of men which haue these things, seeing the world hates Gods children, and thinke the worse of them because they loue and obey Christ, as Caine hated Abell, and the Iewes and Pharisies in the Gospell for that reason condemned Christ and his Disciples?

Sil.

Yet euen wicked men are compelled to approue & sometime to honour them which are crowned with these

gifts of the Spirit, as the Philistims and Hittites, Abraham and Dauid; and the Egyptians, Ioseph: and Herod, Iohn the Baptist; and Pilate and the Centurion, Christ: & Foc∣lix reuerenced Paul: Howbeit in our Texte, are meant men of sincere iudgement. These will alwayes accept & commend, and giue good testimony to the faithfull, as Enoch had a good report, so had all the faithful, Heb. 11. Learne hence, that wee may not vtterly contemne the iudgement and witnesse of men, Rom. 12, 17. Howbeit in order, we must begin at the approbation of GOD, to seeke that most and first, Math. 6, 33. and asterward the allowance of men. He is not the seruant of God, which either pleaseth men, rather then God, or God without all care of men: God first, and for himselfe; Men after, and for God.

Tim.

What are we to learne from verse 19?

Silas.

First, that we must pursue peace with our Bre∣thren, that is, seeke it with vehement desire, not coldly nor carelesly, seeing peace pertaineth to Religion and saluation, it must needes be eagerly followed after, after the example of Abraham, exercising and hunting after peace with Lot, and of Dauid, who sought to liue peace∣ably with all men, Psal. 120. whose counsel is, we should follow peace, Psal. 34, 14. Haue peace with all. See Rom. 12, 18. Secondly, as we loue peace, we must get and look after such things as belong vnto peace, euen all graces which be Parents to breed, or Nurses to foster peace, as milde speech, courteous behauiour, forbearing reuenge, pardoning errors, passing by offences, interpreting of doubtfull thinges to the best part, soft aunsweres, di∣rect silence, or whatsoeuer else may cause or confirme peace.

Thirdly, we must beware of the quite contrary, of all things which may be hinderances to peace, as hatred, en∣uy, desire of reuenge, fiercenesse, busie medling, debate, strife, whispering, backbyting, and tale-bearing, &c. as a sword point, or as a Scorpion, so are these to be auoy∣ded

of them that loue peace. Fourthly, Christians are to embrace such peace as tends to edification. We are Gods house and Temple, 1 Cor. 6, 19. 1 Cor. 3, 9. 2 Cor. 6, 16. As in a naturall building, many workemen ioyne their labout together, to perfect one building; so Chri∣stians must with ioynt care, diligence, and study, do such things as make men better, more godly and religious, more strong in Faith; and this is to edifie, which prin∣cipally pertaineth to the Ministery, Eph. 4, 11, 12. yet rea∣cheth euen to professors, who as liuing stones, must strengthen and helpe one another to Godward.

There is a peace in euill, when persons agree in super∣stition, heresie, in vnrighteousnesse, theft, and cruelty: as* 1.30 Simeon and Leui brethren in euill, Herod & Pilate against Christ, the false Apostles against Paul, agreed. This is a wicked peace, it tends not to edifying in godlines, but to destruction, and maketh men fall from God, and be∣come worse and worse, and therefore is to be abhorred. Zachary ioyneth peace and truth. Zach. 8, 16. Peace and holinesse put togither, Heb. 12, 14. Peace and edification in this text. Thus the Scripture sets our bounds for peace which we may not passe: a necessary and holy contenti∣on, is to be preferred to an impious peace.

Tim.

What are we to learne out of the 20. verse?

Silas.

Namely, that our Brothers faith and saluation, (which be the worke of God) ought to be so deare to vs as we ought not to ouerthrow it by our offensiue eating. For howsoeuer all meates bee pure and lawfull in theyr owne nature, and by Gods ordinance, yet our eating is euill if the peace of the Church be troubled, or edificati∣on hindered, or offence giuen to such as be weak. Where indifferent things cannot be vsed, but with disturbance of Christian concord, with losse of peace amongst Bre∣thren, with hurt and destruction to the infirme, with scandall & offence, then they cease to to be indifferent, and the vse of them is euill, as Illyricus and Paraeus teach from this place.

Tim.

Whether are we to abstaine from eating flesh, if we bee in the presence of a superstitious Papist, who makes conscience of it, least we offend him?

Silas.

If such a Papist be simply seduced by others, and hath had no meanes of knowledge by instruction and doctrine of the word, then there is the more regarde to be had of him: he is first to be shewed in good fashion, that all creatures are good and lawfull at all times, and nothing in it selfe vncleane, but to them that thinketh it so, or which eateth with offence against his conscience; these make meates which bee pure, to be vnpure for vse to themselues.

Secondly, if it bee an vnderstanding Papist, then the case is altered: for there is great difference betweene a weake Iew, and an obstinat Romanist. First, because such an one is not to be held a Brother, as I haue proued be∣fore, chap. 12. and we are commanded to auoyde giuing offence to such as be brethren. Secondly, these meates, as flesh of all kinds, and white meates were neuer forbid by Moses Law, as those were which the vnskilful Iewes made conscience of. Thirdly, these Papistes haue had time enough, and meanes enough also, to haue learned Christian liberty; it hath beene demonstratiuely proued, that there is no religion in difference of meats, but they wilfully shut their eyes against the light that shines in their face; and therefore offend not out of ignorance & infirmity as the Iewes did, but out of malicious stuborn∣nesse, which we are by no meanes to cherish.

Tim.

But what shall we say, if a Protestant well instructed in his liberty, yet ready to take offence to see flesh eaten of them which are healthfull, being done against the Kings Lawes?

Silas.

Better neuer to eate flesh, then to eat with scan∣dall of thy Brother. For if hee now be moued to eate a∣gainst his conscience, by seeing thee to eate, then hee is destroyed by the vntimely vse of thy liberty. Howsoeuer we haue learned, that we neede make no Conscience of the thing it selfe, beeing indifferent; yet the Princes

commandement in a thing of a middle nature, especially being giuen for good ends, profitable vnto the common∣wealth, bindes the conscience by vertue of that generall precept, Honour the King: and let euery soule bee subiect. Contempt of authority, breach of wholesome lawes, ioy∣ned with euill example to imbolden others to transgresse, are faults which displease God, and defile the conscience, and deserues punishment both temporal and eternal. How humane lawes, binde vnto sinne, see Dial. on Rom. 12, 5.

DIAL. IX.

Verses 21, 22, 23. It is good neyther to eate flesh, nor to drinke, nor any thing whereby thy brother stumbleth, or is of∣fended, or made weake. Hast thou faith, (or thou hast faith) haue it to thy selfe before God, happy is hee which condemneth not himselfe in that which he alloweth. And hee that doubteth, &c.

Tim.

VVHat is contained in the 21. verse?

Silas.

The conclusion of the former exhorta∣tion to the strong, that in the vse of meates they giue no offence to the weake, and so generally in the vse of all in∣different things; which in themselues are good and law∣full, but beeing done with offence are euill, tending to destroy the worke of God. Hauing saide this in the former verse, that eating with scandall is euill, now on the contrary he concludes, that to forbeare eating or drinking or doing any thing else which may offend is good, as that which makes to edification and peace.

Tim.

What is meant heere by good?

Silas.

The positiue is put heere for the comparatiue, good for better; as if he should say, it is more pleasing to God, and more to the edifying of our neighbour, and for the peace of the Church, to abstaine rather then to eate with offence.

Tim.

Why doth hee mention heere not onely flesh, but wine and euery other thing?

Silas.

First, to make the instruction more generall and large, also to teach that in things simply necessary to life,

we are not to forbeare them, though others bee offended; as if one should take offence at our eating bread or drink∣ing beere, whereby our life is maintained: but for some kinde of flesh and wine, or whatsoeuer else it is which we may be without and yet liue, wee are bound in case of of∣fence to refraine such things, at least for a time, till such as do stumble be better perswaded by instruction.

Tim.

Is there any difference betweene stumbling, beeing of∣fended, or being made weake? or 〈◊〉〈◊〉 they signifie one and the same thing?

Silas.

Howsoeuer some distinguish them and vnder∣stand (by slumbling) that which elsewhere is called the wounding of the weake conscience, being troubled & not knowing what to hold or doe, 1. Cor. 8, 9. and (by being offended) a quite falling away or breaking off from the faith or Gospell, which is called before to bee destroyed, yerse 15. and to perish, 1. Cor. 8, 11. and (by being made weake) that which before in verse 15. was in other tearmes saide to be grieued. (Of which distinction there may fol∣low this good obseruation, that so soone as wee see the conscience of our brother begin to wauer by our actions, it is our duty to cease & giue ouer ere it come to be woun∣ded and wracked;) yet for my part I doe rather iudge that one and the selfe same thing is signified heere by the hea∣ping vp of diuers words, namely thereby the better to insi∣nuate that great heed, care, and circumspection be taken, (as he saide before verse 13.) that no stumbling blocke or occasion of sinning bee put in our brothers way, which might be eyther by making them doe that which they saw others doe with a wauering minde; or causing them to detest the faithfull, as prohaneners of Moses law, by going against his prohibitions in vse of dayes and meates.

Tim.

What instructions may we take from this verse thus opened?

Sil.

Heere is laide foorth the condition of weake Christi∣ans, which lacke the knowledge of the word: such are apt to stūble like blind men, & like sicke persons they be weak,

ready to trip and to fall vpon euery occasion. This must serue to humble the infirme and weake of iudgement, & stirre them vp to seeke for more store of grace, and light of knowledge, to be able to walke more firmely.

Secondly, it is much better in case of offence, to sor∣beare our liberty in things indifferent, then to vse it, as the saluation of a Brother, is a farre more precious thing then the nourishing of our flesh or body. Also, thereby we preferre peace and edification to our pleasure.

Tim.

In the 22. Verse, what is meant by Faith, [Thou hast Faith,] for with M. Beza, I had rather reade these Wordes by way of concession, then by interrogation, Hast thou faith?

Silas.

Faith signifies the knowledge and perswasion of our liberty in indifferent things, as verse 14. in his owne example he expounds it. These words contain an∣other secret obiection, in the behalfe of the strong, thus. I know and beleeue my liberty which I haue by Christ, that nothing is vnpure to me, why should not I prosesse it in words, and expresse it in acte, without respect had of others? This Obiection the Apostle answeres first by granting, Thou hast this Faith, I yeeld it vnto thee. Se∣condly, by distinguishing thus: Haue thy faith vnto thy selfe, in thine owne Conscience, but expresse it not to the hurt of thy Brother, (for this must be vnderstood ne∣cessarily) enioy thy knowledge to thy edification, but vse it not to anothers destruction.

Tim.

What then, shall my Faith lye hid and be smothered?

Silas.

No (saith the Apostle) haue it [before God,] ap∣prooue it vnto him, vse it so, as one that knowes he must giue an account of it before God, and comfort thy selfe in it in his sight; and be thankfull to him for that know∣ledge which he hath giuen thee, and that is fufficient in this case. Thou needest not make any ostentation of it to the hurt of thy brother: let it euen be enough to thee that God knowes thy faith. This is like vnto that pre∣cept of Christ, Math. 6, 6. Thy Father that seeth in secret, shal reward thee openly, As in some cases, and sometimes, wee

may hide our Prayers, so the profession of our faith, lest we boast vnto the danger of others.

Tim.

What then, is it lawfull for Christians to dissemble their Faith and profession of it? Will it bee sufficient in time of persecution, to haue Faith in his heart before God? Howe then hath Christ commanded vs, to confesse him before men? Al∣so see Rom. 10, 10. where both faith and confession, are re∣quired vnto saluation.

Silas.

Our Apostle heere speaketh neither of generall Faith by which we beleeue the whole word both of Law and Gospell; nor yet of iustifying Faith, whereby wee receiue Christ, or the promises of Christ vnto saluation, but of a particular faith, whereby we beleeue something to be lawfull. Secondly, euen this particular faith (which is a perswasion of our liberty in indifferent things) is thē onely to be concealed, when it cannot bee professed and practised, without offence and scandall vnto our weake brother. Not the profession then, but the vnseasonable hurtfull profession of this faith, is heere prohibited. Heerewith a greeth the iudgement of Chrysostome vpon this place: This text (saith he) is not to be vnderstoode of the faith of doctrine, but of that which appertaineth to the argument in hand, namely, the Faith about things indifferent. Touching the former faith (saith hee) it is written, With the Mouth confession is made to Saluati∣on. Againe, He that denieth me before men, before my Father will I deny him. This faith is oppressed, if it be not expres∣sed; but the other faith about middle things is then sub∣uerted, when it is vnseasonably shewed.

Tim.

Tell vs now what the Apostle doth in the rest of the Chapter to the end thereof?

Silas.

Hee giueth three short and pithy rules to direct both strong and weake, in the vse of things indifferent: The first concernes the strong onely; the second the weak onely; the third them both: The first is set downe by way of acclamation, O blessed is the man which condemneth not himselfe in that which he allowes. Touching the vn∣derstanding

of which rule note, that Apostle speakes first touching a mans condemning himselfe, and not beeing condemned of others, or making themselues worthy to be condemned of others. Secondly, he speaketh of condem∣ning and allowing in the same person, not of disallowing in another what he persormes in himselfe. Thirdly, hee is to be vnderstood of one and the same instant whereby one man in his iudgement condemneth, and in his practise al∣loweth one and the same thing. The summe then of the rule is thus much, that hee is indeede a happy man whose practise in outward acte agrees with the inward iudge∣ment of his conscience. More plainely thus: In conscience to be perswaded, that a weake brother is not to bee of∣fended by vndue and vntimely exercise of our liberty, so to allow this, as by no contrary deede to condemne it, it is the happinesse of a man not to bee accused of his heart. Let all men striue for this happy condition, after the examples of Iob, chap. 27, 6. and of Paul, 2 Corinth. 1, 12.

Tim.

What is the second Rule which belongs to the weake?

Silas.

He that doubts is damned if he eate, because hee eates not of faith, that is, not beleeuing so in his heart, as hee shewes in acte. The rule more at large is thus much: that such a one is guilty of sinne, hurts his conscience, and offends God, which eyther eates or doth any thing else with a wauering doubtfulnesse, and not beeing well per∣swaded, whether they doe well or ill, please God, or dis∣please him. A Christian which will please God and keepe his conscience pure and vnspotted, must be able to discerne of that which he doth, whether it bee lawfull or vnlawful, according to that which is written before, Let euery man be perswaded in his owne minde: to doe a thing which is good, and yet do it doubtingly, (the minde beeing tossed too and fro with diuers reasons) doth pollute the action to him that doth it, and makes it to be sinne, lacking right rule, and end: for it is neyther gouerned by knowledge of the word, nor done to Gods glory. Let men therefore

learne to resolue of their deeds before they acte it, and en∣terpise nothing so long as ones conscience and minde is doubtfull, what he may doe: for so long our deeds cannot be referred to Gods praise, and this very thing is enough to make it sinfull; for it is sinne whatsoeuer misseth of the due end.

Tim.

What is the third rule?

Silas.

That it is sinne whatsoeuer is not of faith, where* 1.31 the word [faith] cannot bee interpreted of conscience, for this interpretation is against the beginning of the 23. ver. for if there faith were alone with conscience, the meaning then should be, haue a conscience in thy conscience, which is absurd. Secondly, wicked men and 〈◊〉〈◊〉 haue a conscience but no faith; also hereticks faith is no faith, yet they want not conscience. Thirdly, weake ones eate with∣out faith, for to the strong onely is faith ascribed, verse 22: but not without conscience, 1. Cor. 8. and 1. Cor. 10, 29. therefore faith and conscience are not all one. I expound it therefore both of that speciall faith which is the know∣ledge of our liberty, but chiefely of Christian saith, or the faith of Christ, without which neither our persons nor acti∣ons please God, Heb. 11, 6. This is the faith which is grounded vpon the word, and giueth certaine direction both what we are to beleeue and doe: the workes then of all Infidels and naturall men are sinfull, though glorious for shew, and good for substance; because they come not from faith, and whatsoeuer comes of 〈◊〉〈◊〉 will is good mo∣rally, but not spiritually. Also this admonisheth all Chri∣stians as they will keepe sinne out of their workes, to vn∣dertake all things by the leuell of the word; bee sure it bee written and found there, and then haue trust and affiance of acceptation by Christ, doe it that God may bee pleased and honoured. Wicked men (saith Chrysostome) delight in that which themselues inuent, but the faithfull measure all by the word, whether they thinke, speake, or do. They shewe themselues to bee but hickscorners and cauellers which to ouerthrow this wholesome doctrine of gouerning

our whole Christian course, and euery step of our way, to heauen, by the word of Faith, doe most childishly al∣ledge, that then for the taking vp of a chippe or a straw, &c. we must haue our warrant from the Scripture, which we say is our mistris to teach vs Religion and all maners, both faith and life, 2 Tim. 3, 15, 16.

Any thing that is of saluation to be beleeued, as an Ar∣ticle of Faith, or practised as a seruice of God, or done as a duty to God, to men, or to our selues, wee are to haue our warrant either from the expresse worde, or by some necessary deduction and consequence from it: for it teacheth all truth of godlinesse, it conuicteth all error in religion, it reprooueth all vice, it instructeth in euery vertuous way. The wayes of the young man (to whom for his youth some liberty might be allowed) yet be not cleane and pure, except they bee purged and ordered by the word, Psal. 119, 9. which how is it a Lanthorn to our feete, and a light to our steps, if there be any part of our Christian faith and conuersation, for which it giueth not direction? For if it be so perfect, as it hath sufficien∣cy to enable the man of God to euery good worke of his calling how much more men of other vocations? Wor∣thily then haue the ancient Doctors of the Church (as I haue tofore shewed) honoured the worde of Scriptures with this commendation, that it is Regula Religion is & morum; Magistra Fidei & vitae: norma Controuer siarum & canuersationis. For what imperfectiō can be in that word which hath bin inspired by a Spirit of infinite wisedom? Would the most wise and good God leaue to his Church but halfe a rule, a lame & maimed Canon? which should be supplied by decrees and traditions of men, by good intentions of our owne (as they are called,) by direction of reason, by suggestion of euery mans conscience? As our Romanists would haue [Faith,] in this text, to be vn∣derstood of the perswasion of euery mans conscience; so as an Heathen and Infidell doing that which in reason & conscience he iudgeth right, that cannot be sinne: but

whatsoeuer any doth (beleeuing it in his conscience to be lawfull) that is a good worke, and pleaseth God. If this were spoken of a conscience, and of reason groun∣ded on the word of God, it were well; but being gene∣rally vttred, it is not well: for the very Gun-powder Traitors made conscience of their doing.

The conscience is made good by the knowledge and* 1.32 faith of the word, without which, there is no right and* 1.33 godly vse of our reason. By benefit whereof, howsoeuer we may doe things naturally or morally good, yet not spiritually good, so as God be pleased. For it cannot be, that any worke of ours bee pleasing to him, till the per∣son be reconciled and pleasing: and this is not done o∣therwise, then by being engrafted in Christ by Faith, in whom God is well pleased, Math. 3. verse last. Heb. 11, 6. Though we do not say, that the making and ministring good Lawes, education of Children, reuerence of Supe∣riours, succouring of Parents, speaking truth, keeping promises, defending their countrey, &c. in Paganes and prophane Christians be sinfull, but rather vertuous acts,* 1.34 (if we respect the substance of the thing done,) yet if we regard circumstances (as that they were done not vnto a due end, or out of a good minde, and for the persons of the dooers were not of Christ) so they were sins, and dis∣pleased God. Thus Origen: it is turned into sinne, what∣soeuer good the wicked doe, because they are not done in faith. And Augustine: Vertues must be iudged not by actions, but by ends; and vnbeleeuers doe nothing to a right end. Againe (saith he,) There is no good worke, where there is no faith.* 1.35

Notes

• * 1.1

  Doctrine.
• * 1.2

  Doctrine.
• * 1.3

  Doubt.
• * 1.4

  Solution.
• * 1.5

  Great 〈◊〉〈◊〉 betweene 〈◊〉〈◊〉 and West Churches, about obser∣uation of Ea∣st. r. betweene Luther & pro∣testants about breaking the bread.
• * 1.6

  This kinde of Carbonarie faith, Cardi∣nall Hosius re∣quireth in all which dy wel, and holds it sufficient for their saluatiō.
• * 1.7

  Scope.
• * 1.8

  Rom. 8, 5.
• * 1.9

  What it is to liue to Christ
• * 1.10

  What it is to dye vnto the Lord.
• * 1.11

  What is meant by Iudging.
• * 1.12

  Vse.
• * 1.13

  7. things con∣fiderable by this text, a∣bout the last iudgement.
• * 1.14

  Acts 17, 31.
• * 1.15

  1 Cor. 15, 25, 26, 27, 28.
• * 1.16

  Howthe place of Esay, cited by Paul, is to be vnderstood
• * 1.17

  The corporal superstitious bowing of the knee to the letters and 〈◊〉〈◊〉 of Iesus name, (for they do it not to the Lord, or to Christ, or to Emanuell,) is not to be proued by this Text. Di∣uels haue no material keees, yet they also must bow.
• * 1.18

  Doctrine.
• * 1.19

  Vse.
• * 1.20

  Interpretat.
• * 1.21

  3. Doctrine.
• * 1.22

  Vse.
• * 1.23

  1 Cor. 6, 9.
• * 1.24

  Gal. 5, 21.
• * 1.25

  Vse.
• * 1.26

  Righteousnes
• * 1.27

  Peace.
• * 1.28

  Ioy.
• * 1.29

  Doctrine.
• * 1.30

  Note this.
• * 1.31

  He meaneth by faith an vndoubted certainety of minde, 〈◊◊〉〈◊◊〉 of the truth of God, 〈◊〉〈◊〉.
• * 1.32

  Acts 15, 9.
• * 1.33

  Titus 1, 15.
• * 1.34

  An Infideil is 〈◊〉〈◊〉 of sinne, because he dooth his workes not of faith, or to the end for which he should, and he doth them with an vn∣godly will.
• * 1.35

  Aug.